SELECTIONS 



FBOM THE 



HOMILIES 



OF THE 



PROTESTANT EPISCOPAL CHURCH; 



WITH A 



PREFACE, 



BY THE 



RT. REV. WILLIAM MEADE, D.D. 



FUBLTSHED BY THE EXECUTIVE COMMITTEE OE THE 
"PROTESTANT EPISCOPAL SOCIETY EOR THE PRO- 
MOTION OF EVANGELICAL EH^OWLEDGE/' 



PHILADELPHIA: 
FOR SALE AT THE DEPOSITORY, 5i06 CHESNUT ST. 



TEANSPBR 
Mt PUBLIC LIBa&JKf 
fiaPT. lO. 1940 



ADVEHTISEMENT. 



In presenting to the friends of Evangelical Religion, 
these Selections from the Homilies, the Executive 
Committee have the satisfaction to believe, that, so far 
as the Volume extends, it will be found, in all respects, 
the most accurate that has been published, either in this 
country or Great Britain. In preparing the work for the 
press, the Committee diligently consulted all the differ- 
ent editions within their reach; but, for the most part, 
followed, as the least faulty, the one issued by the Lon- 
don Prayer-Book and Homily Society. At the expense 
of much time and labour, they have thoroughly revised 
the marginal references— comparing each of them with 
the sacred text, and where errors existed making the 
necessary correction— and so arranged the whole, that 
with the aid of the numeral indices, their application to 
the subject matter may, at a glance, be seen. 



Stereotyped by George Charles, o ^ 

King & Baird, Printers, f^^- ^ George Street, Philadelphia. 



(iii) 



CONTENTS. 



1. A Fruitful Exhortation to the reading of Holy Scrip- 

ture. . . . . . . .19 

2. Extract from the Tenth Homily of the Second Book, en- 

titled, An Information of them who take offence at 
certain places of Holy Scripture. . . .26 

3. Of the Misery of all Mankind. . . . .30 

4. Of the Salvation of all Mankind. . . . .38 

5. Of the True and Lively Faith. . . . .49 

6. Extract from the Fifth Homily, entitled, Of Good Works. 61 

7. Of Christian Love and Charity. . . . .65 

8. An Exhortation ag-ainst the Fear of Death. . , 72 

9. Extract from the Twelfth Homily entitled, Against Strife 

and Contention. . . . . .85 

10. Extract from the Second Homily of the Second Book, 

entitled. Against Peril of Idolatry. . . .90 

11. For Repairing and Keeping Clean of Churches. . . 94 

12. Extract from the Fourth Homily of the Second Book, en- 

titled. Of Good Works. And First, of Fasting, &c. . 100 

13. An Homily of Prayer. . . . . .109 

14. Extract from the Eighth Homily of the Second Book, 

entitled. Of the Place and Time of Prayer. . . 128 

15. Extract from the Ninth Homily of the Second Book, en- 

titled, Of Common Prayer and Sacraments. . . 135 

16. Of Aims-Deeds. . . . . . .141 

17. Of the Nativity. . . . . . .157 

18. Of the Passion, for Good-Friday. , . .168 

19. The Second Homily, concerning The Death and Passion 

of our Saviour. ..... 176 

20. Of the Resurrection, for Easter-Sunday. . . . 186 

21. Of the Worthy Receiving of the Sacrament. . . 196 

22. An Homily concerning the Coming Down of the Holy 

Ghost, for Whit-Sunday. . . . .207 

23. Against Idleness. . . . . , 221 

24. Of Repentance and true Reconciliation unto God. . 229 



(iv) 



PREFACE. 



The following selection from the Homilies is designed 
chiefly for the Laity, although it is believed that there 
are those of the Clergy, who, not possessing, or else 
having not read the whole volume, will, by those here 
published, be led to the examination of the rest. Con- 
sidering the circumstances under which these sermons 
were issued, the persons by whom they were prepared, 
the high and repeated sanctions which they have re- 
ceived, the use for which they were designed, and to 
which they were put for some time after their publica- 
tion, the frequent appeals made to their authority from 
the days of the Reformation to the present time, it may 
well be asked how it is that so few of the Lay members 
of the church even possess a copy of the same. One 
reason for this may readily be found in the size of the 
volume ; its last and best edition including the canons 
of the English and American Church, being extended to 
six hundred and seventy-eight octavo pages. Another 
may be found in the fact that far the larger part of it is 
not necessary for these times, nor calculated to interest 
and edify the modern reader, while there are many ob- 
solete phrases and foreign allusions, vvhich were so un- 
suitable that the fathers of the American Church, while, 
as will be seen in what follows, they adopted and re- 
commended them in one of the Articles, yet suspended 
the reading of the same in the Churches, until some 
revision of them should be made. No such revision has 
been made, or is likely to be made, and it is a cause 
of grief to many, that so much valuable matter relating 
to the doctrines of our religion, as discussed, esta- 
blished, and set forth at the Reformation, should be 
locked up in a large volume, and thus kept from the 



VI 



PREFACE. 



important use which might be made of it at the present 
time, for the benefit of almost all the Laity of our Com- 
munion. To supply this deficiency, and remedy this 
evil, is the object of the present selection. It is confi- 
dently believed, that, in a moderate-sized duodecimo 
volume, containing about one-third of the octavo edi- 
tion, there may be comprehended all that is necessary 
to a full understanding of the views of the Reformers, as 
to the great doctrines of the Gospel. It is believed that 
no one will have ground to complain, or will even ven- 
ture to insinuate, that, in the present selection, any parts 
are omitted, whose insertion would be desired in order 
to advocate any particular view which might be taken 
of some disputed doctrine. Those few expressions 
which have been quoted by opposing parties, as favour- 
ing their system, will be found in^the Homilies here 
selected, and in such connection, that every reader will 
have an opportunity of judging for himself the design 
and meaning of particular passages, by comparing them 
with others on the same subject. It so happens that 
those which are most important now, and at all times, 
are the more doctrinal and controversial ones, for they 
were written at a time when the very foundations of our 
religion were shaken, and required to be established in 
the minds and hearts of the people. But let not the 
reader be alarmed at the mention of doctrinal and con- 
troversial Homilies, and suppose that they are meta- 
physical and unintelligible disquisitions, concerning 
m.atters beyond the reach of the human mind. On the 
contrary, the Homilies were expressly written for the 
great body of the people, in the simplest language, and 
are occupied in setting forth the great truths of man's 
smfulness, by means of the fall ; the method of his re- 
covery by Christ; justification by faith; the necessity 
of renewal by the Holy Ghost ; the sufl^iciency of the 
word of God ; the importance of prayer, and the read- 
ing and hearing of God's word ; the efficacy of the Sacra- 
ments as means of grace, and the necessity of good 
works. But all these subjects were sadly misunder- 
stood and corrupted, at the time the Homilies were writ- 
ten, as they had been long before, and have been in 



PREFACE. 



vii 



some measure since, even among Protestants, and being 
ever liable to be misapprehended, they require to be 
continually explained, and enforced by an appeal to 
God's unerring word. Most faithfully have they been 
thus handled in these Homilies by some of the ablest 
minds which God had enlightened by his word and 
spirit for carrying on the work of the Reformation,* and 
we know not where, amongst all the works of men, to 
direct the anxious inquirer after Gospel truth, for a more 
faithful, and interesting, and practical exhibition of what 
is to be believed and done in order to salvation, than to 
those Homilies which treat on the above-mentioned sub- 
jects. As, however, they were designed to answer all 
the purposes of pulpit instruction in many parishes of 
England where there were no ministers, at the same 
time disposed and qualified to preach, many other sub- 
jects are introduced into them, not necessary for these 
times or for this country, and which may well be left 
out of an American edition, designed for general use. 
In the brief notice which will be taken of these dis- 
courses, according to the order in which they stand, 
there will be seen, it is confidently believed, the pro- 
priety of omitting: those which are left out. But if any 
should still question it, and feel disposed to suspect 
some party design in the omission, we shall have 
effected one object in the publication of this selection, 
if such persons shall be induced to procure and exa- 
mine the whole of this venerable document. We trust, 
indeed, that for other reasons, if not for the above-men- 
tioned, many who have never owned or read the two 
books of the Homilies, though recommended in one of 
Dur thirty-nine Articles, will be induced by this abridg- 
ment of them to be truer Episcopalians, by purchasing 
and reading every word thereof. Many of them, indeed, 
would not be very suitable for the pulpit at this day, and 
some of them have expressions which would injure their 
effect in a private circle, but all of them may be read to 
advantage by individuals, while the volume now pre- 



* The composition of the HomiUes is generally ascribed to Cranmer 
and Jewell. 



vm 



PREFACE. 



sented to the public might, with great effect, be read by 
the Lay Reader from the desk, or by the Father or ^Master 
to his househohi. It is true that there is something ob- 
solete in many of the words and expressions even in 
these, but that very circumstance has some recommenda- 
tion in it, for the nervousness of the old English style 
serves to impress more deeply on the mind the import- 
ance of the truths set forth. We shall, therefore, be 
much disappointed if this volume does not prove a most 
useful and acceptable addition to the family and parish 
libraries of our church, as well as to many readers 
beyond its pale. 

Before we present our rapid sketch of the contents of 
the Book of Homilies, and our reasons for the omission 
of some, and the selection of others, we will furnish to 
the reader a brief history of the book itself, which shall 
be chiefly taken from the preface to the first American 
edition of it. That preface begins with the publication 
of the thirty-fifth Article of our Church, which thus 
reads : 

The second Book of Homilies, the several titles 
whereof we have joined under this Article, doth contain 
a godly and wholesome doctrine, and necessary for these 
times, as doth the former Book of Homilies, which were 
set forth in the time of Edward the Sixth, and therefore 
we judge them to be read in Churches by the Ministers 
diligently and distinctly, that they may be understood 
of the people. 

" OF THE NAMES OF THE HOMILIES.* 

"1. Of the right Use of the Church. 2. Against Peril 
of Idolatry. 3. Of repairing and keeping clean of 
Churches. 4. Of (rood Works : first, of Fasting. 5. 
Against Gluttony and Drunkenness. 6. Against Excess 
of Apparel. 7.* Of Prayer. 8. Of the Place and Time 
of Prayer. 9. That Common Prayers and Sacraments 
ought to be ministered in a known tongue. 10. Of the 
reverent Estimation of God's Word. 11. Of Alms-doing. 



* The names of the Homilies of the first book may be seen in the 
s^Tticle. 



PREFACE. 



ix 



12. Of the Nativity of Christ. 13. Of the Passion of 
Christ. 14. Of the Resurrection of Christ. 15. Of the 
worthy receiving of the Sacrament of the Body and 
Blood of Christ. 16. Of the Gifts of the Holy Ghost. 
17. For the Rogation- days. 18. Of the State of Matri- 
mony. 19. Of Repentance. 20. Against Idleness. 
21. Against Rebellion. 

This Article is received in this Church, so far as it 
declares the Books of Homilies to be an explication of 
Christian doctrine, and instruction in piety and morals. 
But all references to the constitution and laws of Eng- 
land are considered as inapplicable to the circumstances 
of this Church, which also suspends the order for the 
reading of said Homilies in churches, until a revision 
of them may be conveniently made, for the clearing of 
them, as well from obsolete words and phrases, as from 
the local references." 

From the journal of the House of Bishops, in General 
Convention of the same Church, on the 20th day of 
May, 1814: 

''The House of Bishops, taking into consideration 
that the two Books of Homilies are referred to in the 
thirty-fifth Article of this Church, as containing a body of 
sound Christian doctrine ; and knowing, by their re- 
spective experience, the scarcity of the volume, render- 
ing it difficult for some candidates in the ministry to 
possess opportunities of studying its contents, propose 
to the House of Clerical and Lay Deputies, to make it a 
standing instruction to every Bishop, and to the ecclesi- 
astical authority in every state destitute of a Bishop, to 
be furnished (as soon as may be) with a copy, or copies 
of said work, and to require it to be studied by all can- 
didates for the ministry within their respective bounds; 
under the expectation, that, when offering for ordination, 
the knowledge of its contents will be indispensably 
required." 

In consideration of the above documents, and for 
the carrying of the design of the letter of them into 
effect, the editor is encouraged to present to the public 
this first American edition of the Homilies of the Church 
of England. Although, in the recognition of them by 



PREFACE. 



the Episcopal Church, there is an exception of whatevei 
IS peculiar to the circumstances of a foreim country 
and although the obsolete words and phrases are a con- 
siderabJe discouragement to the reading of these com- 
positions in churches, agreeably to their original design, 
yet will they be found exceedingly edifying to the mem- 
bers of the Episcopal Church in general, on the grounds 
intimated in the note to the preceding articli, their 
being an explication of Christian doctrine, and in- 
structive in piety and morals." The Clergy have a 
more important interest in the publication, the contents 
ot It being referred to in the promise, which they sub- 
scribe at their ordination. The extent in which the 
Homihes are to be considered as pledging the subscriber 
ot them relatively to doctrine, is well expressed by 
Bishop Burnet, as follows: "In these Homilies, the 
Jscriptures are often applied as they were then under- 
stood ; not so .critically as they have been explained 
^^^^ J'""";- 'approbation of the two 

moks oj- Homihes, it is not meant that every passage of 
Scripture, or argument that is made use of in them is 
always convincing, or that every expression is so severely 
worded, that It may not need a little correction or ex- 
planation. All that we profess about them, is only that 
they 'contain a godly and wholesome doctrine.' This 
rather relates to the main importance and design of them, 
than to every passage in them. Though this may be said 
concerning them, that considering Ihe age they were 
written in, the imperfection of'our language^ and 
some lesser defects they are two very extraordinary 
books. Some of them are better writ than others, and 
are equal to any thing that has been writ upon hose 
subjects since that time. Upon the whole matter, every 
one who subscribes the articles ought to read them 
otherwise he subscribes a blank; hi approves a book 
implicit y, and binds himself to read itf as he may be 
required, without knowing any thing concerning^ it 
This approbation is not to be stretched so far, as to carry 
in It a special assent to every particular in that whole vol- 
ume ; but a man must be persuaded of the main of the 
doctrme that is taught in them." 



PREFACE. 



xi 



To this may well be added the Preface, as published 
in the year 1562, which is as follows: 

^' Considering how necessary it is, that the word of 
God, which is the only food of the soul, and that most 
excellent light that we must walk by, in this our most 
dangerous pilgrimage, should at all convenient times be 
preached unto the people, that thereby they may both 
learn their duty towards God, their prince, and their 
neighbours, according to the mind of the Holy Ghost, 
expressed in the Scriptures, and also to avoid the mani- 
fold enormities which heretofore, by false doctrine, have 
crept into the Church of God, and how that all they 
which are appointed ministers have not the gift of 
preaching sufficiently to instruct the people, which is 
committed unto them, whereof great inconveniences 
might rise, and ignorance still be maintained, if some 
honest remedy be not speedily found and provided : the 
Queen's most excellent majesty, tendering the soul's 
health of her loving subjects, and the quieting of their 
conscience in the chief and principal points of Christian 
religion, and willing also, by the true setting forth, and 
pure declaring of God's word, which is the principal 
guide and leader unto all godliness and virtue, to expel 
and drive away, as well corrupt, vicious, and ungodly 
living, as also erroneous and poisoned doctrines, tend- 
ing to superstition and idolatry, hath, by the advice of 
her honourable counsellors, for her discharge in this 
behalf, caused a book of Homilies, which heretofore was 
set forth by her most loving Brother, a Prince of most 
worthy memory, Edward the Sixth, to be printed anew, 
wherein are contained certain wholesome and godly ex- 
hortations, to move the people to honour and worship 
Almighty God, and diligently to serve him, every one 
according to their degree, state, and vocation. All 
which Homilies her majesty commandeth and straightly 
chargeth all Parsons, Vicars, Curates, and all others 
having spiritual cure, every Sunday and Holy- day in the 
year, at the ministering of the Holy Communion, or if 
there be no Communion ministered that day, yet after 
the Gospel and Creed, in such order and place as is ap- 
pointed in the Book of Common Prayers, to read and 



Xll 



PREFACE. 



declare to their parishioners plainly and distinctly one 
of the said Homilies, in such order as they stand in the 
book, except there be a sermon, according as it is en- 
joined in the book of her Highness' Injunctions, and 
then for that cause only, and for none other, the reading 
of the said Homily to be deferred unto the next Sunday 
or Holy-day following. And when the foresaid Book of 
Homihes is read over, her majesty's pleasure is, that 
the same be repeated and read again, in such like sort 
as was before prescribed. Furthermore, her Highness 
commandeth, that, notwithstanding this order, the said 
ecclesiastical persons shall read her Majesty's Injunc- 
tions at such times, and in such order, as in the book 
thereof appointed ; and that the Lord's Prayer, the Arti- 
cles of Faith, and the Ten Commandments, be openly 
read unto the people, as in the said Injunctions is spe- 
cified, that all her people, of what degree or condition 
soever they be, may learn how to invocate and call upon 
the name of Gfod, and know what duty they owe both to 
God and man : so that they may pray, believe, and work 
according to knowledge, while they shall live here, and 
after this life be with Him that with his blood hath 
bought us all. To whom, with the Father and the Holy 
Ghost, be all honour and glory for ever. Amen." 
^ We now proceed to notice the several Homilies, and 
in most instances, assign very briefly our reasons for 
choosing some and omitting others. 

Homily 1st is ^^A fruitful Exhortation to the reading 
of Holy Scripture." For the choice of this no reason 
need be assigned, it being a perpetual duty to study 
God's word for ourselves, however some in different 
ages have doubted the safety of trusting it to all. To 
this we have added a few pages on the same subject 
from another Homily, of which mention will be made 
in due time. 

^ Homily 2d is entitled, ^^Of the Misery of all Man- 
kind." The word misery is here used as synonymous 
with sinfulness. The Homily is a faithful picture of the 
depravity and wretchedness of fallen man, and his ab- 
solute need of a Saviour. It is of course admitted. 
Homily 3d is " Of the Salvation of all Mankind." To 



PREFACE. 



Xlll 



this the article on Justification alludes, as a full exposi- 
tion of the doctrine of justification by faith. Admitted 
also. 

Homily 4th is " Of the true and lively Faith." A clear 
exposition of saving faith, distinguishing it from a dead 
faith. Admitted. 

Homily 5th, Of good Works annexed unto Faith." 
This, like most of the other Homilies, is divided into 
several parts. We have only selected the first part, be- 
lieving it to be amply suflScient to exhibit the doctrine 
of the Homilies on that subject. The two other parts 
are lengthy expositions of the various works, devices, 
traditions, idolatries of Jews and Gentiles, w^hich they 
regarded as good works, to propitiate the Deity, or Dei- 
ties. There can be no difference of sentiment in re- 
gard to the contents of these two parts, and they are 
omitted as unnecessary to fulfil the design of the volume. 

The 6th is " Of Christian Love and Charity," which 
is inserted, not because of any doctrinal discussions in 
it, but as a specimen of the faithful exhibition of a great 
Christian grace. 

The 7th, On Swearing and Perjury," is omitted. 

The 8th, On the Declining from God," is omitted, 
because, if there be any thing in it occasioning difference 
of opinion, the same may be seen in the Homily on Re- 
pentance, which is admitted. 

The 9th, An Exhortation against the fear of Death," 
is admitted, because, among other excellencies, it strikes 
effectually at some false views of religion. 

The 10th, An Exhortation to Obedience," refers to 
the duty of subjection to rulers and magistrates, and is 
omitted. 

The 11th, ''Against Whoredom and Adultery," is 
omitted. 

The 12th, ''Against Strife and Contention," is omit- 
ted, with the exception of the first part, which is suffi- 
cient to exhibit the spirit and design of the whole. 

The 1st Homily of the Second Book, " Of the Right 
Use of the Church," is omitted, because there is but 
little room for difference of opinion about any thing con- 

2 



xiv 



PREFACE. 



tained in it, and because the chief matter of it is repeated 
in the 3d, which is brief and strono^ in its statements. 

The ^d, '^^Against Peril of Idolatry, and stiperfliious 
decking of Churches." This Homily,^ divided into three 
parts, forms a large portion of the volume. Its lenoth, 
and the pains taken with it, shovr how important ^the 
Reformers deemed it to oppose all tendencies to the 
undue decoration of churches, lest they lead to idolatry. 
The Homily would form a yolume of ^itself. We must 
refer the reader to it, and only admit a few pages as a 
specimen which v\ ill suthce to show the main^dritt of 
the whole. 

Homily 3d, " For repairing and keeping clean, and 
the comely adorning of Churches." This Is admitted, 
and will shovy that the Reformers did not mean, by the 
preceding, to encourage negligence as to the temples of 
religion. 

Homily 4thy " Of good Works ; and first, of Fasting." 
The first part of tiiis contains a just yiew of the duty^of 
fasting, and is admitted. The second contains much 
that is unsuitable to our times and circumstances, and is 
omitted. 

The 5th, Against Gluttony and Drunkenness," and 
the 6th, '^Against Excess of Apparel," though contain- 
ing many excellent things, needful at all 'times, are 
omitted because of some expressions which would be 
considered coarse and harsh at this time. 

The 7th, An Homily on Prayer," is admitted. 

The Sth,^ ^~^0f the Place and Time of Prayer." The 
first part of this is deemed sutficient for this selection, 
especially as the subject is introduced in two preceding 
Homilies. ^ 

The 9th, That Common Prayer and Sacraments 
ought to be ministered in a tono:ue that is understood by 
the hearers. "^ A part of this will suffice. A leno-thy 
argument was formerly needed. 

The 10th, " An Information for them which take 
offence at certain places of the Holy Scripture." A few 
pages of this were added to the first Honrily. 

The nth, ''On Alms-deeds," is admitted. 



PREFACE. 



XV 



The 12th, A Sermon on the Nativity;" 13th, "On 
Good Friday;" 14th., ''On the Resurrection;" 15th, 

On the Sacrament of the Lord's Supper," and 16th, 
" For Whit-Sunday," are all admitted, for reasons which 
need not be mentioned. 

The 17th and 18th, ''For Rogation- week, and the 
State of Matrimony," are omitted. 

The 19th, "Against Idleness," is too important a 
specimen of the practical preaching of the reformers not 
to be retained. 

The 20th, " Of Repentance and true Reconciliation 
unto God," is admitted. 

The 21st, " Against Disobedience and wilful Rebel- 
lion," is omitted. 

And now, we have only one request to make to the 
reader, who desires to find out from these Homilies what 
were the real views of the Reformers as represented in 
them. Let him take up this volume, or, if they prefer 
it, the larger one from which it is drawn, in the same 
manner in which the wise and candid who are in search 
of truth take up the Bible, or any other book ; let him 
ascertain the main drift of the writers, see where the 
emphasis is laid, w^hat the great principles by which par- 
ticular passages are to be explained ; let him compare 
one part with another, and thus seek the true design 
and meaning of the whole. As an instance, let this 
rule be applied to the oft quoted passage in the third 
part of the Homily on Salvation, where the expression 
" after we are baptized or justified," occurs. There are 
those who affirm that this passage establishes the doc- 
trine of baptismal justification, makes the words bap- 
tized and justified to be synonymous, to be convertible 
terms, so that all who are baptized are justified, and 
none can be justified who are not baptized. Let the 
reader not only carefully read over the Homily in which 
these words are found, but the whole series of Homilies 
in the larger volume, of more than five hundred octavo 
pages, to see if he can find any other expression such 
as this to sustain the view taken of it by some ; let him 
carefully notice all that is said about justification by 
faith only — salvation by faith only ; let him read espe- 



XVI 



PREFACE, 



cially, how, m this very Homily, all acts of our own, ana 
gi-aces of the Spirit m us, are mterlv excluded from any 
participation with faith in our justification, and for thi'^ 
reason, that faith " doth directly send us to Chrhf for re- 
mission erf our sins,'' and because thereby, as bv a baud 
"we embrace the promise of God's mercy, and of the re- 
mission of our sins, which filing ?wne other four virtues 
or works properly doth." Let the reader also turn to 
the Homily for Good Friday, and see how often and 
how emphatically faith is declared to be " the nvan of 
our salvation,'^ yea, "the only instrument f our scdva. 
tion.'' Let him compare this one only expre-ir.n wnh 
all that IS said on the subject of justification, and see if 
he can reconcile the much, which is so plain and un- 
doubted, with the meaning sought to be o-iven to this 
expression, and the use that is made of ft. Without 
undertaking to say precisely what was designed to be 
conveyed in it, we feel confident that the plainest 
reader will be at no loss to see what was not intended 
Let the same rule be faithfully applied to a passage in 
the Homily for Good Friday, which speaks of ourteino- 
"washed m our baptism from the filthiness of sin," and 
we feel confident that the result must be an utter rejec- 
tion of that view, which some would have us take of it 
who maintain that it sets forth the doctrine of a positive 
renewal of the nature of every child and adult that is 
baptized. 

^ Again ; there are those who object to certain expres- 
sions^ m the Homily concerning 'the Sacrament of the 
Lord's Supper, as seeming to ascribe soinethino- exclu- 
sively to It, which they believe to belong to othe'r means 
of grace also ; as when it quotes the Fathers, savmo- that 
It is "tlie salve of immortality and sovereign preservative 
against death;" "a deifical communion -f ''the defence 
of faith f " the food of immortality ;" ''the coiuerva. 
tory to everlasting lifif Bat if such will turn to the 
first Homily, on readino: the Scriptures they will find 
expressions equally strong, and almost the same in re- 
gard to them, and to which objections equally valid 
might be made, because seemine to claiin exclusive 
efficacy to the written word— to truth as read in Scrip- 



PREFACE. 



XVll 



ture, thereby interfering with its efficacy as seen in the 
Sacraments. Thus it is declared to be tJie heavenly 
meat of our souls " it sanctijieth and maketh us holy 

it turneth our souls " it is a surcj steadfast^ and ever- 
lasting instrument of salvation ''the words of Holy 
Scripture be called words of everlasting life^ for they be 
God'^s instrument^ ordained for the same purpose 
"they have even an heavenly spintual working in them.^^ 
Comparing the two Homilies together, and what they 
say, almost in the same language, of each of these means 
of grace, we shall see that they ascribe the same effects 
to both of them, because the same spirit works by the 
same truth in both, in the one truth being seen, in the 
other read, the inner man being required to believe and 
feel in each in order to their efficacy. That such is the 
proper mode of understanding and reconciling seemingly 
confficting passages, might readily be shown by nu- 
merous quotations from the writings of the Fathers, who 
meet such objections by this same explanation. Were 
it consistent w^th the design of this selection, all the 
views of doctrines and ordinances set forth in it might 
be confirmed by abundant quotations from those who 
were contemporaneous with the authors of the Homilies. 
A reference to their works, now in the course of repub- 
lication, will satisfy the reader of this fact. 

Having thus given a brief history of the Homilies, 
and a plain statement of the design of this selection, it 
is now commended to the blessing of heaven, and 
earnestly pressed upon the attention of the Laity of the 
Church. 



A FRUITFUL EXHORTATION 



TO THE 

READING AND KNOWLEDGE OF HOLY SCRIPTURE. 

Unto a Christian man, there can be nothing either more 
necessary or profitable, than the knowledge of Holy Scripture ; 
forasmuch as in it is contained God's true word, setting forth 
his glory, and also man's duty. And there is no truth nor 
doctrine, necessary for our justification and everlasting salva- 
tion, but that is, or may be, drawn out of that fountain and 
well of truth. Therefore as many as be desirous to enter into 
the right and perfect way unto God, must apply their minds 
to know Holy Scripture ; without the which, they can neither 
sufficiently know God and his will, neither their office and 
duty. And as drink is pleasant to them that be dry, and 
meat to them that be hungry; so is the reading, hearing, 
searching, and studying of Holy Scripture, to them that be de- 
sirous to know God, or themselves, and to do his will. And 
their stomachs only do loathe and abhor the heavenly know- 
ledge and food of God's word, that be so drowned in worldly 
vanities, that they neither savour God, nor any godliness : for 
that is the cause why they desire such vanities, rather than 
the true knowledge of God. As they that are sick of an 
ague, whatsoever they eat and drink, though it be never so 
pleasant, yet it is as bitter to them as wormwood ; not for the 
bitterness of the meat, but for the corrupt and bitter humour 
that is in their own tongue and mouth ; even so is the sweet- 
ness of God's word bitter, not of itself, but only unto them 
that have their minds corrupted with long custom of sin and 
love of this world. 

Therefore, forsaking the corrupt judgment of fleshly men, 
which care not but for their carcase, let us reverently hear 
and read Holy Scripture, which is the food of the soul.^ 
Let us diligently search for the well of life^ in the books of 



1 Matt. iv. 4. 



2 John iv. 14. 

(19) 



20 



THE FIRST PART OF THE SERMON 



the Ae.v and Old Testament, and not run to the stinkW 
puddles of men's traditions, devised bv men's mia^ination 
lor our justitication and salvation. F6r m Holv S^ciiDmre 
IS tally contamed ^vhat ^ve oufflit to do, and Avliat' to eschew 
what to believe, v.diat to love, and what to look for at^God's 
hands at length. In these books we shall find the Father 
trom whom, the Son by whom, and the Holv Ghost "in 
wnom, all things have their being and keeping u; ; and 
these three persons to be but one God, and one substanc^ 
m taese books we may learn to know ourselves, how vile and 
miserable we be ; and also to know God, how good he is of 
himseit. and how he maketh us and all creatures partakers of 
his goodness. We may learn also in these books to know 
God s will and pleasure, as much as, for this present time, is 
convenient for us to know. And, as the irreat Clerk and godlv 
preacher, St. J ohn Chrysostom, saith. whatsoever is requi?ed to 
the salvation ot man, is fully contained in the Scripuire of God 
He that IS Ignorant, may there learn and have knowledo-e He 
that IS hard-hearted, and an obstinate sinner, shall tlilre find 
everlasting torments, prepared of God's justice, to make him 
atraid, and to molliiy. or soften, him. He that is oppressed 
with misery m this world, shall there find relief in the pro- 
mises of everlasting life, to his great consolation and comfort. 
He that IS wounded by the Devil unto death, shall find there 
medicine, whereby he may be restored again unto health If 
It shah require to teach any tinth, or reprove false doctrine to 
rebuke any vice, to commend anv virme, to give good coun- 
sel, to comtort, or to exhort, or to do anv other thino- requisite 
tor our salvation : all those things, saith St. Chrvsostom we 
may learn plentifuUy of the Scripture. There is, saith Ful- 
gentius, abundandy enough, both for men to eat. and children 
to suck. There is whatsoever is meet for all ages, and for aU 
degrees and sorts of men. 

^ These books, therefore, ought to be much in our hands, 
in our eyes, m our ears, in our mouths, but most of all ii^ 
our hearts. For the Scripture of God is the heavenlv meat 
oi our souls :i the hearing and keeping of it maketh us 
blessed, sanctifieth us, and maketh us holv :2 it turneth 
our souls; it is a hght lantern to our feet it is a sure 
steadfast, and everlasting instrument of salvation ; it giveth 
wisdom to the humble and lowlv hearts; it comforteth 



1 Matt. iv. 4 ; Luke iv. 4 2 John xvii. 17. 

^ Ps. cxix. 105. 



OF THE KNOWLEDGE OF HOLY SCRIPTURE. 



21 



maketli glad, cheereth, and cherisheth our conscience ; it is a 
more excellent jewel, or treasure, than any gold or precious 
stone ; it is more sweet than honey or honey-comb ;^ it is 
called the best part, which Mary did choose f for it hath in it 
everlasting comfort. The words of Holy Scripture be called 
words of everlasting life :^ for they be God's instrument, or- 
damed for the same purpose. They have power to turn, 
through God's promise ; and they be effectual through God's 
assistance \^ and, being received in a faithful heart, they have 
ever an heavenly spirimal working in them. They are li^'ely, 
quick, and might}- in operation, and sharper than any two- 
edged sw^ord, and enter through, even unto the dividing 
asunder of the soul and the spirit, of the joints and the mar- 
row.^ Christ calleth him a wise builder, that buildeth upon 
his word, upon his sure and substantial foundation.^ By this 
word of God we shall be judged : for the word that I speak, 
saith Christ, is it that shall judge in the last day." He that 
keepeth the word of Christ, is promised the love and favour 
of God, and that he shall be the dwelling-place or temple of 
the blessed Trinity This word whosoever is diligent to 
read, and in his heart to print that he readeth, the great af- 
fection to the transitory things of this world shall be minished 
in him, and the great desire of heavenly things, that be 
therein promised of God, shall increase in him. And there 
is nothins: that so much strengtheneth our faith and trust in 
God, that so much keepeth up innocency and pureness of the 
heart, and also of outward godly life and conversation, as con- 
tinual reading and recording of God's word. For that thing, 
which by continual use of reading of Holy Scripture, and dili- 
gent searching of the same, is deeply printed and graven in 
the heart, at length turneth almost into nature. And, more- 
over, the effect and virtue of God's word, is to illuminate the 
ignorant, and to give more light unto them that faithfully and 
diligently read it ; to comfort their hearts, and to encourage 
them to perform that which of God is commanded. It 
teacheth patience in all adversity, in prosperity humbleness ; 
what honour is due unto God,^ what mercy and charity to our 
neighbour. It giveth good counsel in all doubtful things, it 
showeth of whom, we shall look for aid and help in all perils ; 
and that God is the only giver of victory in all battles and 



1 Ps. xix. iO. 
4 Col. i. 6. 
7 John xii. 48. 



2 Luke X. 42. 
5 Heb. iv. 12. 
8 John xiv. 23 



3 John vi. 47. 

6 Matt. vii. 24. 

9 1 Kmgsxiv. 5-16. 



22 



THE SECOND PART OF THE SERMON 



temptations of our enemies, bodily and ghostly.^ And in 
reading of God's word, he not always most profiteth, that is 
most ready in turning of the book, or in saying of it without 
the book ; but he that is most turned into it ; that is most in- 
spired with the Holy Ghost ; most in his heart and life altered 
and changed into that thing which he readeth ; he that is 
daily less and less proud, less wrathful, less covetous, and less 
desH'ous of worldly and vain pleasures ; he that daily, for- 
saking his old vicious life, increaseth in virtue more and more. 
And, to be short, there is nothing that more maintaineth god- 
liness of the mind, and driveth away ungodHness, than doth 
the continual reading or hearing of God's word, if it be joined 
with a godly mind, and a good affection to know and follow 
God's will. For without a single eye, pure intent, and good 
mmd, nothing is allowed for good before God.^ And, on the 
other side, nothing more darkeneth Christ and the glory of 
God, nor bringeth in more blindness and all kinds of vices, 
than doth the ignorance of God's word. 



THE SECOND PART OF THE SERMON OF THE 
KNOWLEDGE OF HOLY SCRIPTURE. 

In the first part of this Sermon, which exhorteth to the 
knowledge of Holy Scripture, was declared wherefore the 
knowledge of the same is necessary and profitable to all men ; 
and that, by the true knowledge and understanding of Scrip- 
ture, the most necessary points of our duty towards God and 
our neighbours are also known. 

Now as concerning the same matter you shall hear what 
folio weth. 

If we profess Christ, why be we not ashamed to be ignorant 
in his doctrine, seeing that every man is ashamed to be ignorant 
in that learning which he professeth ? That man is ashamed to 
be called a Philosopher which readeth not the books of philo- 
sophy ; and to be called a Lawyer, an Astronomer, or a Physi- 
cian, that is ignorant in the books of law, astronomy, and 
physic. How can any man, then, say that he professeth Christ 
and his religion, if he will not apply himself, as far forth as 



1 3 Chron. xx. 9. 



2 Matt. vi. 22, 23. 



OF THE KNOWLEDGE OF HOLY SCRIPTURE. 23 

he can or may conveniently, to read and hear, and so to 
know, the books of Christ's Gospel and doctrine ? Although 
other sciences be good, and to be learned, yet no man can 
deny but this is the chief, and passeth all other incomparably. 
What excuse shall we therefore make, at the last day, before 
Christ, that d&light to read or hear men's fantasies and inven- 
tions, more than his most holy Gospel ? and will find no time 
to do that, which chiefly, above all things, v/e should do ; and 
will rather read other things than that, for the which we 
ought rather to leave reading of all other things ? Let us 
therefore apply ourselves, as far forth as we can have time 
and leisure, to know God's word, by diligent hearing and 
reading thereof, as many as profess God, and have faith and 
trust in him. 

But they that have no good affection to God's word, to 
colour this their fault, allege commonly two vain and 
feigned excuses. Some go about to excuse them by their 
own frailness and fearfulness, saying, that they dare not read 
Holy Scripture, lest through their ignorance they should fall 
into any error. Others pretend that the difficulty to under- 
stand it and the hardness thereof, is so great, that it is meet to 
be read only of Clerks and learned men. 

As touching the first : Ignorance of God's word is the cause 
of all error ; as Christ himself affirmed to the Sadducees, say- 
ing, that they erred, because they knew not the Scripture.^ 
How should they then eschew error, that will be still ignorant ? 
And how should they come out of ignorance, that will not read 
nor hear that thing which should give them knowledge ? He 
that now hath most knowledge, was at the first ignorant ; yet 
he forbare not to read, for fear he should fall into error ; but he 
diligently read, lest he should remain in ignorance, and, through 
ignorance, in error. And if you will not know the truth of 
God — a thing most necessary for you — ^lest you fall into error, 
by the same reason you may then lie still, and never go, lest, 
if you go, you fall into the mire ; nor eat any good meat, 
lest you take a surfeit ; nor sow your corn, nor labour in your 
occupation, nor use your merchandise, for fear you lose your 
seed, your labour, your stock : and so, by that reason, it should 
be best for you to live idly, and never to take in hand to do 
any manner of good thing, lest peradventxire some evil thing 
may chance thereof. And if you be afraid to fall into error 
by reading of Holy Scripture, I shall show you how you may 



1 Matt. xxii. 29. 



24 



THE SECOND PART OF. THE SERMON 



read it without danger of en-or. Read it humblv, with a meek 
and lowly heart, to the intent you mav oiorifv God. and not 
yourself, with the knowledo-e of it: and/read' it not without 
daily praying to God, that^he would direct vour reading- 
good eliect : and take upon you to expound n no further than 
you can plainly understand it: for, as St. Auo^stin saith 
the knowledge of Holy Scripture is a ffreat. larx-e. and a 
high place ; but the door is verv low, so that the \io-h and 
an-ogant man cannot run in ; but he must stoop low, and 
humble himself, that shall enter into it. Presumption and 
arrogancy is the mother of aU error ; and humilitv needeth 
to fear no error. For humility wih onlv search to 'know the 
ti'uth : it wiU search, and whl bring together one place with 
another ;^and where it cannot lind out the meanina-, it wiU pray, 
it wiU ask of others that know, and whl not presuinpuiously 
and rashly define any thing which it knoweth not. Therefore 
the humble man may search any ti^uth boldly in the Scripture, 
without any danger of error. And if he be ignorant, he ouo-ht 
the more to read and to search Holy Scripmre, to bring him 
out of ignorance. I say not nayj but a man mav profit 
with only hearing ; but he may much more profit with both 
hearing and readino-. 

This have I said as touching the fear to read, through io-no- 
rance of the person. ^ 

And concerning the hardness of Scripture ; he that is so weak 
that he is not able to brook strong meat, vet he may suck the 
sweet and tender milk, and defer the rest until he vrax sti'on^er, 
and come to more knowledge. For God receiveth the learned 
and unlearned, and casteth away none, but is indifierent unto 
all. And the Scripture is fuU,'as weU of low vallevs. plain 
ways, and easy for every man to use and to walk in', as also 
of high hiUs and mountains, which few men can chmb unto. 
And whosoever giveth his mind to Holv Scriptures with 
diligent suady and burning desire, it cannot be, saith St. John 
Chrysostom. that he shoiild be left without help. For either 

God Almighty wiU send him some irodlv doctor m teach hiin 

as he did to instruct the Eunuch, a nobleman of Ethiopia, and 
treasurer unto Queen Candace ; who havina- a ^reat afiection to 
read the Scripture, although he understood" it not. vet, for the 
desire that he had unto God's word, God sent 'his apostle 
Philip to declare unto him the true sense of the Scripmre 
that he read— or else, if we lack a learned man to instruct 
and teach us, yet God himself from above wih give light unto 
our minds, and teach us those things which are necessary for 



OF THE KNOWLEDGE OF HOLY SCRIPTURE, 25 

US, and wherein we be ignorant. And in another place 
Chrysostom saith, that man's human and wordly wisdom, or 
science is not needful to the understanding of Scripture ; but the 
revelation of the Holy Ghost, who inspireth the true meaning 
unto them that with humility and diligence do search there- 
fore. He that asketh shall have, and he that seeketh shall^ 
find, and he that knocketh shall have the door opened.^ If w^e 
read once, twice, or thrice, and understand not, let us not 
cease so, but still continue reading, praying, asking of others : 
and so, by still knocking, at the last, the door shall be opened, 
as St. xiugustin saith. Although many things in the Scripture 
be spoken in obscure mysteries, yet there is nothing spoken 
under dark mysteries in one place, but the self-same thing in 
other places is spoken more familiarly and plainly, to the 
capacity both of learned and unlearned. And those things, in 
the Scripture, that be plain to understand, and necessary for 
salvation, every man's duty is to learn them, to print them in 
memory, and effectually to exercise them ; and, as for the 
dark mysteries, to be contented to be ignorant in them, until 
such time as it shall please God to open those things unto him. 
In the mean season, if he lack either aptness or opportunity, 
God will not impute it to his folly : but yet it behoveth not, 
that such as be apt should set aside reading, because some 
other be unapt to read : nevertheless, for the hardness of such 
places, the reading of the whole ought not to be set apart. 
And briefly to conclude : as St. Augustin saith, By the Scrip- 
ture all men be amended ; w^eakmenbe strengthened, and strong 
men be comforted. So that surely none be^ enemiies to the 
reading of God's word, but such as either be so ignorant, that 
they know not how wholesome a thing it is ; or else be so 
sick, that they hate the most comfortable medicine, that should 
heal them ; or so ungodly, that they would wish the people 
still to continue in blindness and ignorance of God. 

Thus we have briefly touched some part of the commodi- 
ties of God's holy word, which is one of God's chief and 
principal benefits, given and declared to mankind here on 
earth. Let us thank God heartily for this his great and 
special gift,^ beneficial favour, and fatherly providence ; let 
us be glad to receive this precious gift of our heavenly Father. 
Let us hear, read, and know these holy rules, injunctions, and 
statutes of our Christian religion, and upon that we have 
made profession to God at our baptism. Let us wdth fear and 



1 Matt. vii. 7 8. 

3 



2 Ps. Ivi. 4. 



26 



THE SECOND PART OF THE SERMON 



reverence lay up, in the chest of our hearts, these necessary 
and fruitful lessons ; let us night and day muse, and have 
meditation and contemplation in them let us ruminate, and, 
as it were, chew the cud, that we may have the sv/eet juice, 
spiritual effect, marrow, honey, kernel, taste, comfort, and con- 
solation of them. Let us stay, quiet, and certify our consciences, 
with the most infallible certainty, truth, and perpetual assurance 
of them. Let us pray to Qod, the only Author of these heavenly 
studies, that we may speak, think, believe, live, and depart 
hence, according to the wholesome doctrine and verities of 
theni. And, by that means, in this world we shall have 
God's defence, favour, and grace, with the unspeakable solace 
of peace, and quietness of conscience ; and, after this miserable 
life, we shall enjoy the endless bUss and glory of heaven: 
which he grant us all, that died for us all, Jesus Christ : to 
whom, with the Father and the Holy Ghost, be ail honour 
and glory, both now and everlastingly. Amen. 

[The following pages from the Tenth Homily of the Second 
Book are so exeellent and suitable that they are added to the 
foregoing.] 

The great utility and profit, that Christian men and women 
may take— if they will— by hearing and reading the Holy 
Scriptures, dearly beloved, no heart can sufficiently conceive, 
much less is any tongue able with words to express. 

Wherefore Satan, our old enemy, seeing the Scriptures to be 
the very mean,^nd right way, to bring the people to the true 
knowledge of God, and that Christian religion is greatly fur- 
thered by diligent hearing and reading of them, he also perceiving 
what an hindrance and let they be to him and his kingdom, doth 
what he can to drive the reading of them out of God's church. 
And for that end, he hath always stirred up, in one place or 
other, cruel tyrants, sharp persecutors, and extreme enemies 
unto God and his infallible truth, to pull with violence the 
holy Bibles out of the people's hands ; and have most spite- 
fully destroyed and consumed the same to ashes in the fire, 
pretending, most untruly, that the much hearing and reading 
of God's word is an occasion of heresy and carnal liberty, 
and the overthrow of all good order in all well-ordered com- 
monweals. If to know God aright be an occasion of evil, 
then we must needs grant, that the hearing and reading of the 



1 Ps. i. 2. 



OF THE KNOWLEDGE OF THE HOLY SCRIPTURE. 27 

Holy Scriptures is the cause of heresy, carnal liberty, and the 
subversion of all good orders. But the knoAvledge of God, 
and of ourselves, is so far from being an occasion of evil, that 
it is the readiest, yea, the only mean to bridle carnal liberty, 
and to kill all our fleshly affections. And the ordinary way 
to attain this knowledge is, with diligence to hear and read 
the Holy Scriptures. For the whole Scriptures, saith St. Paul, 
were given by the inspiration of God,^ And shall we Chris- 
tian men, think to learn the knowledge of God and of ourselves 
in any earthly man's work or writing, sooner or better than 
in the Holy Scriptures, written by the inspiration of the Holy 
Ghost ? The Scriptures were not brought unto us by the will 
of man ; but holy men of God, as witnesseth St. Peter, spake 
as they were moved by the holy Spirit of God.^ The Holy 
Ghost is the schoolmaster of truth, which leadeth his scholars, 
as our saviour Christ saith of him, into all truth.^ And whoso 
is not led and taught by this schoolmaster, cannot but fall into 
deep error, how godly soever his pretence is, what know- 
ledge and learning soever he hath of all other works and 
writings, or how fair soever a show or face of truth he hath 
in the estimation and judgment of the world. 

If some man will say, I would have a true pattern and a per- 
fect description of an upright life, approved in the sight of God ; 
can we find, think ye, any better, or any such again, as Christ 
Jesus is, and his doctrine ? whose virtuous conversation and 
godly life the Scripture so lively painteth and setteth forth be- 
fore our eyes, that we, beholding that pattern, might shape and 
frame our lives, as nigh as may be, agreeable to the perfection 
of the same. Follow you me, saith St. Paul, as I follow Christ.^ 
And St. John in his epistle saith. Whoso abideth in Christ, 
must walk even so as he hath walked before him.^ And 
where shall we learn the order of Christ's life, but in the 
Scripture ? 

Another would have a medicine to heal all diseases and 
maladies of the mind. Can this be found or gotten other- 
where than out of God's own book, his sacred Scriptures ? 
Christ taught so much, when he said to the obstinate Jews, 
Search the Scriptures, for in them ye think to have eternal 
life.^ If the Scriptures contain in them everlasting life, it must 
needs follow, that they have also present remedy against all 
that is an hindrance and let unto eternal life. 



1 2 Tim. iii. 16. ^2 Pet. i. 21. ^ John xvi. 13. 

* 1 Cor. xi. 1. 5 1 John ii. 6. ^ John v. 39. 



28 



THE SECOND PART OF THE SERMON 



If we desire the knowledge of heavenly wisdom, why had 
we rather learn the same of man than of God himself; who, as 
St. J ames saith, is the giver of wisdom ?^ Yea, why will we not 
learn it at Christ's own mouth, who, promising to be present 
with his chm-ch till the world's end,^ doth perform his promise, 
m that he is not only with us by his grace and tender pity ; but 
also m this, that he speaketh presently unto us in the Holy 
Scriptures, to the gi-eat and endless comfort of all them that 
have any feeling of God at all in them ? Yea, he speaketh 
now m the Scriptures more profitably to us, than he did by 
word of mouth to the carnal Jews, when he lived with 
them here upon earth. For they— I mean the Jews— could 
neither hear nor see those things which we mav now both 
hear and see, if we will bring with us those ears and eyes 
that Christ is heard and seen with ; that is, diligence to hear 
and read his Holy Scriptures, and ti'ue faith to believe his most 
comfortable promises. If one could show but the print of 
Christ's foot, a great number, I think, would faU down and 
worship It : but to the Holy Scriptures, where we may see 
daHy, if we will,' I will not say the print of his feet only, but 
the whole shape and lively image of him, alas ! we give little 
reverence, or none at all. If any could let us see Christ's 
coat, a sort of us would make hard shift except we might 
come nigh to gaze upon it, yea, and kiss it too : and yet 
all the clothes that ever he did wear can nothing so truly nor 
so lively express him unto us, as do the Scriptures. Christ's 
images, made in wood, stone, or metal, some men, for the 
love they bear to Christ, do garnish and beautify the same 
with pearl, gold, and precious stone : and should we not, 
good brethren, much rather embrace and reverence God's 
holy books, the sacred Bible, which do represent Christ 
unto us more truly than can any image ? The image can 
but express the form or shape of his body, if it can do so 
much : but the Scriptures do in such sort set forth Christ, 
that we may see him both God and man ; we may see him, 
I say, speaking unto us, healing our infirmities, dving for 
our sms, rising from death for our justification. And, to be 
short, we may in the Scriptures, so perfectly see whole 
Christ with the eye of faith, as we, lacking faith, could 
not with these bodily eyes see him, though he stood now 
present here before us. 

Let every man, woman, and child, therefore, with all 



^ James i. 5. 



2 Matt, xxviii. 20. 



OF THE KNOWLEDGE OF THE HOLY SCRIPTURES. 29 

their heart thirst and desire God's Holy Scriptures, love 
them, embrace them, have their delight and pleasure in hear- 
ing and reading them, so as at length we may be ti'ansformed 
and changed into them. For the Holy Scriptures are God's 
treasure-house ; wherein are found all things needful for us to 
see, to hear, to learn, and to believe, necessary for the attaining 
of eternal life. 

Thus much is spoken, only to give you a taste of some of 
the commodities, which ye may take by hearing and reading 
the Holy Scriptures ; for, as I said in the beginning, no tongue 
is able to declare and utter all. 

And although it is more clear than the noonday, that to 
be ignorant of the Scriptures is the cause of error — as Christ 
saith to the Sadducees, Ye err, not knowing the Scriptures^ — 
and that error doth hold back and pluck men away from the 
knowledge of God ; and, as St. Jerome saith. Not to know 
the Scripmres is to be ignorant of Christ : yet, this notwith- 
standing, some there be that think it not meet for all sorts of 
men to read the Scriptures, because they are, as they think, 
in sundry places stumblingblocks to the unlearned. 



1 Matt. xxii. 29. 



A SERMON 



OF THE 



MISERY OF ALL MANKIND, AND OF HIS CONDEMNATION TO 
DEATH EVERLASTING, BY HIS OWN SIN. 

The Holy Ghost, in writing the Holy Scripture, is in 
nothing more diligent, than to pull down man's vain-glory and 
pride, which of all vices is most universally grafted in all 
mankind, even from the tirst infection of our fi^st father Adam 
And therefore we read, in many places of Scripture, many 
notable lessons against this old rooted vice, to teach us the 
most commendable virtue of humihty, how to know ourselves, 
and to remember what we be of ourselves 

In the book of Genesis, Almighty God giveth us all a title 
and name in our great grandfather Adam ; which ought to 
warn us all to consider what we be, whereof we be! from 
whence we came, and whither we shall go, saying thus- In 
he sweat of thy face shalt thou eat thy bread, 4 thou be 
turned agam into the ground : for out of it wast thou taken 
inasmuch as thou art dust, and into dust shalt thou be turned 
again.^ Here, as it were in a glass, we may learn to know 
ourselves to be but ground, earth, and ashes, ^nd that to earth 
and ashes we shall return. 

Also, the holy patriarch Abraham did well remember this 
hTcn7f ''f' dust, earth, and ashes, appointed and assigned 
by God to all mankmd: and therefore he calleth himself by 
^at name, when he maketh his earnest prayer for Sodom and 
^.T '''f Judith, Esdier, Job, Jeremy; 
with other holy men and women in the Old Testament did 

whenl?*/ ^° therheads ; 

n 1 1 ' ¥'P, '^''"'y' '^i* such a ceremony of 
sackcloth, dust, and ashes.Mhat t hereby they might declare to 

IfT-]^ , ■ ^Jud.iv. 10,andix.l. 

(30)' ' ' ""'^ 



FIRST PART OF THE SERMON OF THE MISERY OF MAN. 31 

the whole world, what an humble and lowly estimation they 
had of themselves, and how well they remembered their 
name and title aforesaid, their vile, corrupt, frail nature, dust, 
earth, and ashes. The Book of Wisdom also, willing to pull 
down our proud stomachs, moveth us diligently to remember 
our mortal and earthly generation, which we have all of him 
that was first made ;^ and that all men, as well kings as sub- 
jects, come into this world, and go out of the same, in like 
sort ; that is, as of ourselves, full miserable, as we may daily 
see. And Almighty God commanded his Prophet Isaiah to 
make a proclamation, and cry to the whole world : and, Isaiah 
asking. What shall I cry ? the Lord answered. Cry, that all 
flesh is grass, and that all the glory thereof is but as the 
flower of the field : when the grass is withered, the flower 
falleth away, when the wind of the Lord bloweth upon it. 
The people surely is grass, the which drieth up, and the 
flower fadeth away.^ And the holy man Job, having in him- 
self great experience of the miserable and sinful estate of man, 
doth open the same to the world in these words : Man, saith 
he, that is born of a woman, living but a short time, is full of 
manifold miseries : he springeth up like a flower, and fadeth 
again ; vanisheth away as it were a shadow, and never con- 
tinueth in one state. And dost thou judge it meet, O Lord, to 
open thine eyes upon such a one, and to bring him to judg- 
ment with thee ? Who can make him clean, that is con- 
ceived of an unclean seed P And all men, of their evilness, 
and natural proneness, be so universally given to sin, that, as 
the Scripture saith, God repented that ever he made man.^ 
And by sin his indignation was so much provoked against the 
world, that he drowned all the world with Noah's flood, ex- 
cept Noah himself and his little household.^ 

It is not without great cause, that the Scripture of God doth 
so many times call all men here in this world by this Avord, 
earth. O thou earth, earth, earth, saith Jeremiah, hear the word 
of the Lord.^ This our right nam_e, calling, and title — earth, 
earth, earth — pronounced by the prophet, showeth what we be 
indeed, by whatsoever other style, title, or dignity men do call 
us. Thus He plainly named us, who knoweth best, both what 
we be, and what we ought of right to be called. And thus he 
setteth us forth, speaking by his faithful Apostle St, Paul : All 
men, Jews and Gentiles, are under sin : there is none righteous. 



1 Wisd. vii. 1. 2 isa. xl. 6, 7. 3 job xiv. 1-4. 

4 Gen. vi. 6. 5 Gen. vii. 17. ^ Jer. xxiL 29. 



32 



THE FIRST PART OF THE SERMON 



no, not one. There is none that iinderstandeth : there is none 
that seeketh after God : they are all gone out of the wav : they 
are all unprohtable ; there is none that doth good, no, not one. 
Their throat is an open sepulchre : rvixh their tongues have 
thev used craft and deceh; the poison of serpents" is under 
their lips ; their mouth is full of cursing and hitterness : their 
feet are swift to shed blood; desUTiCtion and wretchedness are 
in then- ways; and the way of peace have thev not known : 
there is no fear of God before their eyes.^ And in another 
place St. Paul writeth thus; God hath wrapped aU nations in 
unbelief, that he might have mercv on all.^ 

The Scripuire shutteth up ah under sin. that the promise by 
the faith of Jesus Christ should be given unto them that believe!^ 
St. Paul in many places painteth us out in our colours, callma- us 
the children of the wrath of God, when we be born :^ savino- also, 
that we cannot think a good thought of ourselves, much less can 
we say weU, or do weU of ourselves.^ And the Wise :\Ian saith 
m the Book of Proverbs, The just man faheth seven tunes a da v.s 
The most tried and approved man, Job, feared ah his 
works. St. John the Baptist, being sanctitied in his mother's 
womb/ and praised before he was born, beino- caUed an 
angel, and great before the Lord ; fiUed even from his birth 
with the Holy Ghost ; the preparer of the way for our Saviour 
Christ; and commended of our Saviour Christ to be more than 
a prophet, and the greatest that ever was born of a woman :s 
yet he plainly gi'anteth that he had need to be washed of 
Christ: he worthily extoUeth and glorifieth his Lord and 
Master Christ, and humbleth him^self as unworthv to unbuckle 
his shoes ;s and giveth all honour and glory to God. So doth 
St. Paul both oft and evidently confess himself, what he was 
of hhnself ; ever giving, as a most faithful servant, all praise 
to his IMaster and Saviour. So doth blessed St. John the 

Evangehst, in the name of himself, and of aU other holv men 

be they never so just — make this open confession : If we say 
we have no sin, we deceive ourselves, and the truth is not in 
us: if we acknowledge our sins, God is faithful and just to 
forgive us our sins, and to cleanse us from aU unrio-hteous- 
ness. If we say we have not sinned^ we make him a liar, 
and his word is not in us.^'-' Wherefore the Vrise Man, in the 



1 Rom. iii. 9-18. 
4 Ephes. ii, 3. 

Luke i. 15. 
1^ 1 John i. 8, 10. 



^ Rom. xi. 32. 
^ 2 Cor. iii. 5. 
= Luke \il. 26, 28. 



^ Gal. iii. 22. 
^ Prov. xxiv. IG. 
' Matt. iii. 11. 



OF THE MISERY OF MAN. 



33 



book called Ecclesiastes, maketh this true and general con- 
fession, There is not one just man upon the earth, that doth 
good, and sinneth not.^ And Da^id is ashamed of his sin, 
but not to confess his sin.^ How oft, how earnestly, and 
lamentably doth he desire God's great mercy for his great 
offences, and that God should not enter into judgment with 
him \^ And agam, how well vx^eigheth this holy man his sins, 
when he confesseth, that they be so many in number, and so 
hid, and hard to understand,^ that it is in a manner impossible 
to know, utter, or number them ? Wherefore, he haTuig a 
true, earnest, and deep contemplation and consideration of his 
sins, and yet not coming to the bottom of them, he maketh 
supplication to God to forgive him his privy, secret, hid 
sins : the knowledge of which he cannot attain unto. He 
weiofheth rightly his sins h'om the original root and spring- 
head ; perceiving inclinations, provocations, stirrings, stingings, 
buds, branches, dregs, mfections, tastes, feelings, and scents 
of them to continue in him still. AVherefore he saith, Mark 
and behold, I was conceived in sins :^ he saith not sin, but, in 
the plural number, sins ; forasmuch as out of one, as a foun- 
tain, spring all the rest. 

Our Saviour Christ saith. There is none good but God ;^ 
and that we can do nothmg that is good without him ; nor 
can any man come to the Father but by him.'' He com- 
mandeth us also to say, that we be unprofitable servants, 
when we have done all that we can do.^ He preferreth the 
penitent publican before the proud, holy, and glorious Pha- 
risee. ^ He calleth himself a Physician," but not to them 
that be whole, but to them that be sick,^^ and have need of 
his salve for their sore. He teacheth us in our prayers 
to acknowledfife ourselves sinners, and to ask righteousness, 
and deliverance from all evils, at our heavenly Father's 
hand. He declareth that the sms of our own hearts do 
defile our own selves. He teacheth that an evil word or 
thought deserveth condemnation, afiirmting, that we shall give 
an account for every idle word.^^ He saith, He came not to 
save but the sheep that were utterly lost and cast away.^ 
Therefore few of the proud, just, learned, wise, perfect, and 
holy Pharisees were saved by him ; because they justified 



1 Eccles. Yii. 20. 2 Ps. H. 3. s Ps. cxliii. 2. 

4 Ps. xix. 12. 5 Ps, li, 5. 6 ]^[ark x. 18 ; Lake xviii. 19. 

John xiv. 6. ^ Luke xvii. 10. ^ Luke xviii. 14. 

10 Matt. ix. 12. 11 Matt. xii. 36. ^ Matt. xv. 24. 



THE SECOXD PART OF THE SER3I0X 

themselves by their counterfeit hohnes? before men. Where 
fore, o^ood people, let us beware of such hvpocrisv. vain-oiorv 
and jusritynig ot ourselves. ' ' ~ ' 



THE SECOXD PART OF THE SERMOX OF THE 
3nSERY OF 3IAX. 

Forasmuch as the true knovded^e of ourselves is verv ne- 
cessary to come to the ridit knovvled^e of God. ve 'have 
heard in the last reading, how humblv aU r-'-'^ - '--0.-^ 

have thought of themsdve? : and so' to thi::_: ' v- "r^^r^f 
themselves, are ta.u^ht of G-'d their Creat-n', bv'ih^ hoK- w^iyI 
For of ourselves we be craV-Tiee^, tlia: can bnn^lirth^ no 
apples. \^ e be of ourselves of such earth, as can h-i]io- f-,rli 
but weeds, netrles. brambles, briers, cockle, and darned Our 
fruits be declared in the hfth chapter to the Galatiars. "\Te 
have neither faith, charirv, hope, patience, chastity-, nor anv 
thing else that good is. but of God: and therefore the^e vi^- 
rues be caUed there the imits of the Holv Ghost.^ and not the 
fruits ot man. 

Let us therefore acknowledo-e ourselves before God -^s 

we be indeed— mist^rable and wretched sinners. And let us 
earnestly repent, and humble ourselves heartilv. and crv to 
God tor mercy. Let us aU confoss with mouth and he-rt 
that we be foil of imperfoctions. Let us know our own 
works, of what imperfection thev be : and then we shaU not 
stand fooKshiy and arrog-andy in 'our own conceits : nor chal- 
lenge any part of justitication by our meiits or works. For 
truly there be imperfections in our best vrorks: we do not 
love God so much as we are bound to do. with aU our he^^r 
mind, and power: we do not foar God so much as 'we ouirht 
to do : we do not pray to God, but with great and manv un- 
pertecuons: we give, forgive, beheve. live, and hope imper- 
tectly: we speak, think, and do imperfecdv: we tio-ht a'-^in^t 
the devil, the world, and the ilesh imperfocdv. Le't us there- 
fore not be ashamed to confess plainlv our state of imperfec- 
tion: yea, let us not be ashamed to confoss imperfoction. even 



' Gal. V. 22. 



OF THE MISERY OF MAN. 



35 



in all our best works. Let none of us be ashamed to say 
with holy St. Peter, I am a sinful man.^ Let us all say, with 
the holy Prophet David, We have sinned Avith our fathers ; 
we have done amiss, and dealt wickedly.^ Let us all make 
open confession, w^ith the Prodigal son, to our Father, and sav 
with him, We have sinned agamst Heaven, and before thee, 6 
Father : we are not worthy to be called thy sons.^ Let us 
all say, with holy Baruch, O Lord our God, to us is worthily 
ascribed shame and confusion, and to thee righteousness : we 
have sinned, we have done wickedly, we have behaved our- 
selves ungodly in all thy righteousness.^ Let us all say, with 
the holy Prophet Daniel, O Lord, righteousness belongeth to 
thee ; unto us belongeth confusion. We have smned, we have 
been naughty, we have offended, we have fled from thee, we 
have gone back from all thy precepts and judgments.^ So 
we learn of all good men in Holy Scriptures, to humble 
ourselves, and to exalt, extol, praise, magnifv, and glorify 
God. 

Thus we have heard how evil we be of ourselves ; how, of 
ourselves, and by ourselves, we have no goodness, help, nor 
salvation; but contrariwise, sin, damnation, and death ever- 
lasting: which if we deeply weio-h and consider, we shall 
the better understand the great mercy of God, and how our 
salvation cometh only by Christ. For in ourselves, as of 
ourselves, we find nothing,^ whereby we may be delivered 
from this miserable captivit}' ; into the which we were cast, 
through the envy of the devil, by breakmg of God's com- 
mandment in our first parent Adam. We are all become 
unclean: but we all are not able to cleanse ourselves, nor to 
make one another of us clean. ^ We are by nature the chil- 
dren of God's wrath :^ but we are not able to make ourselves 
the children and inheritors of God's glory. We are sheep 
that run astray :9 but we cannot of our own power come 
again to the sheepfold ; so great is our imperfection and weak- 
ness. In ourselves therefore may we not glory, which, of 
ourselves, are nothino- but sinful: neither may we rejoice in 
any works that we do ; all which be so imperfect and impure, 
that they are not able to stand before the righteous judgment- 
seat of God: as the holy Prophet David saith. Enter not into 
judgment with thy servant, Lord; for no man that liveth 



1 Luke V. 8. 

4 Barach ii. 6, 12. 

"' Ps. xlix. 7. 



2 Ps. cvi. 6. 
5 Dan. ix. 7, 5. 
^ Ephes. ii. 3. 



3 Luke XV. 18, 19. 

6 2 Cor. iii. 5; Ps. xix. 12. 

& 1 Pet. u. 25. 



36 



THE SECOND PART OF THE SERMON 



shall be found righteous in thy sight.^ To God therefore 
must we flee, or else shall we never find peace, rest, and quiet- 
ness of conscience, in our hearts. For he is the Father of 
mercies, and God of all consolation.- He is the Lord, with 
whom is plenteous redemption :^ he is the God, which of his 
own mercy saveth us ; and setteth out his charity and exceed- 
ing love towards us, in that, of his own voluntary goodness, 
when we were perished, he saved us, and provided an ever- 
lasting kingdom for us. And all these heavenly treasures are 
given us, not for our own deserts, merits, or good deeds — 
which of ourselves we have none — but, of his mere mercy, 
freely. And for whose sake ? Truly for Jesus Christ's sake, 
that pure and undefiled Lamb of God. He is that dearly be- 
loved Son, for whose sake God is fully pacified, satisfied, and 
set at one with man. He i-s the Lamb of God which taketh 
away the sins of the world r of whom only it may be ti'uly 
spoken, that he did all things well, and in his mouth was found 
no craft nor subtilty.^ TS^one but he alone mav say. The 
prince of the world came, and in me he hath nothins".'^ And 
he alone may also say. Which of you shall reprove me of any 
fault V He is the high and everlasting Priest, which hath 
ofi'ered himself once for all^ upon the altar of the Cross, and 
with that one oblation haih made perfect for evermore them 
that are sanctified. ^ He is the alone iMediator between God 
and man, which paid our ransom to God with his own blood 
and with that hath he cleansed us all from sin." He is the 
Physician, which healeth all our diseases. He is that Saviour, 
which saveth his people from all their sins.^ To be short, he 
is that flowing and most plenteous Fountain, of whose fulness 
all we have received. For in him r' one are all the treasures 
of the wisdom and knowledge of God hidden. And in him, 
and by him, have we from God the Father all good thing-s, 
pertaining either to the body or to the soul. O how much are 
we bound to this our heavenly Father for his great mercies, 
which he hath so plenteoiisly declared unto us in Christ Jesus 
our Lord and Saviour ! What thanks worthy and sufiicient can 
we give to him ? Let us all with one accord burst out with 
joyful voice, ever praising and magnifying this Lord of mercv, 



1 Ps. cxliii. 2. 
4 John i. 29. 
" John viii. 46. 
10 1 Tim. ii. 5, 6 
13 Johni. 16. 



2 2 Cor. i. 3. 
5 1 Pet. ii. 22. 
^ Heb. vii-27. 
1^ I John i. 7 
1-1 Col. ii. 3. 



3 Ps. cxxx. 7. 
6 John xiv. 30. 
^ Feb. X. 14. 
12 Matt. i. 21. 



OF THE MISERY OF MAX. 



37 



for his tender kindness showed unto us in his dearly beloved 
Son Jesus Christ our Lord. 

Hitherto have we heard what we are of ourselves ; very 
sinful, wretched, and damnable. Again, we have heard how 
tha-t, of ourselves and by ourselves, we are not able eidier to 
think a good thought, or work a good deed; so that we can 
tind in ourselves no hope of salvation, but rather whatsoever 
maketh unto our desti'uction. Again, we have heard the ten- 
der kindness and gi'eat mercy of God the Father towards us; 
and how beneficial he is to us for Christ's sake, without our 
merits or deserts, even of his own mere mercy and tender 
goodness. Now, how these exceeding great mercies of God, 
set abroad in Christ Jesus for us, be obtained; and how we be 
delivered from the captivit}- of sin, death, and hell; it shall 
more at large, with God's help, be declared in the next Ser- 
mon. In the mean season, yea, and at all times, let us learn 
to know ourselves, our frailt\- and weakness, without any 
cracking or boasting of our own good deeds and merits. Let 
us also acknowledge the exceedmg mercy of God towards us ; 
and confess, that as of ourselves cometh all e^il and damna- 
tion, so likewise of him cometh all goodness and salvation ; 
as God himself saith by the Prophet Hosea, O Israel, thy de- 
struction cometh of thyself, but in me only is thy help and 
comfort.^ If we thus humbly submit ourselves m the sight 
of God, we may be sure that, in the time of his visitation, he 
will lift us up unto the kingdom of his dearly beloved Son, 
Christ Jesus our Lord : to whom, with the Father, and the 
Holy Ghost, be all honour and glory for ever. Amen. 



^ Hos. xiii. 9. 



4 



A SERMON 



OF THE 

SALVATION OF MANKIND, BY ONLY CHRIST OUR SAVIOUR^ 
FROM SIN AND DEATH EVERLASTING. 

Because all men be sinners and offenders against God, and 
breakers of his Law and Commandments, therefore can no man, 
by his own acts, works, and deeds, seem they never so good, 
be justified, and made righteous before God : but every man, 
of necessity, is constrained to seek for another righteousness 
of justification, to be received at God's own hands; that is to 
say, the forgiveness of his sins and trespasses, in such things 
as he hath offended. And this justification or righteousness, 
which we so receive of God's mercy and Christ's merits, em- 
braced by faith, is taken, accepted, and allowed of God, for 
our perfect and full justification. 

For the more fall understanding hereof, it is our parts and 
duties ever to remember the great mercy of God ; how 
that all the world being wrapped in sin by breaking of the 
Law, God sent his only Son our Saviour Christ into this 
world, to fulfil the Law for us ; and, by shedding of his most 
precious blood, to make a sacrifice and satisfaction, or, as it 
may be called, amends to his Father, for our sins ; to assuage 
his wrath and indignation conceived against us for the same. 
Insomuch that infants, being baptized and dying in their 
infancy, are by this sacrifice washed from their sins, broug-ht 
to God's favour, and m^ade his children, and inheritors of his 
kingdom of heaven. And they, which in act or deed do sin 
after their baptism^, when they turn again to God unfeignedly, 
they are likewise washed by this sacrifice from their sins, m 
such sort, that there remaineth not any spot of sin, that shall 
be imputed to their damnation. This"^ is that justification, or 
righteousness, which St. Paul speaketh of, when he saith. No 
man is justified by the works of the Law, but freely bv faith 
in Jesus Christ. And again he saith, We believe in* Jesus 
Christ, that we be justified freelv by the faith of Christ, and 
(38) 



THE FIRST PART OF THE SERMON OF SALVATION. 39 

not by the works of the Law ; because that no man shall be 
justified by the works of the Law.^ 

And althou2:h this justification be free unto us, vet it cometh 
not so freely unto us, that there is no ransom paid therefore at all. 

But here may man's reason be astonished, reasoning after 
this fashion ; if a ransom be paid for our redemption, then 
is it not given us freely. For a prisoner that payeth his 
ransom is not let go freely ; for if he go freely, then he goeth 
without ransom : for what is it else to go freely, than to be 
set at liberty without payment of ransom ? 

This reason is satisfied by the great wisdom of God in this 
mystery of our redemption ; who hath so tempered his jus- 
tice and mercy together, that he would neither by his 
justice condemn us unto the everlasting captivity of the 
devil, and his prison of hell, remediless for ever without 
mercy ; nor by his mercy deliver us clearly, without justice, 
or payment of a just ransom : but with his endless mercy 
he joined his most upright and equal justice. His great 
mercy he showed unto us in delivermg us from our former 
captivity, wtithout requiring of any ransom to be paid, or 
amends*^to be made upon our parts; which thing by us^ had 
been impossible to be done. And, whereas, it lay not in us 
to do that, he provided a ransom for us ; that was, the most 
precious body and blood of his own most dear and best be- 
loved Son Jesus Christ; who, besides this ransom, fulfilled the 
Law for us perfectly. And so the justice of God and his 
mercy did embrace together, and fulfilled the mystery of our 
redemption. And of this justice and mercy of God, knit 
together, speaketh St. Paul in the third chapter to the Romans ; 
All have ofi*ended and have need of the glory of God ; but 
are justified freely by his grace, by redemption which is^ in 
Jesus Christ; whom God hath set forth to us for a reconciler 
and peace-maker, through faith in his blood, to show his 
righteousness.^ And in the tenth chapter ; Christ is the end 
of the Law unto righteousness, to every man that belie veth.^ 
And in the eighth chapter ; That which y^as impossible by the 
Law, inasmuch as it was weak by the flesh, God sending his 
own Son in the simihtude of sinful fiesh, by sin condemned sin 
in the fiesh; that the righteousness of the Lav/ might be ful- 
filled in us, which walk^not after the flesh, but after the Spirit.^ 
In these foresaid places, the Aposfle toucheth specially three 
things, which must go together in our justification. Upon 



1 Gal. ii. 16. 2 Rom. iii. 23-25. 3 Rom. x. 4. * Rom. viii. 3, 4, 



40 



THE FIRST PART OF THE SERMON 



God s part, his great mercy and ^race : upon Christ's part, 
justice ; that is. the satisfaction of ^God's justice, or the price 
01 our redemption, by the offering of his bodv. and sheddni^r of 
his blood, with tuihUmg of the Law perfecth- and thorouo^hlv • 
and upon our part, true and hvelv faith m the merits of Je^us 
Lhrist: _ which yet is not ours, but bv God's workmo- m 
feo that m our justiiication, there is not onlv God's merer and 
grace, but also his justice ; which the Apostle caUeth the justice 
ot Irod ; and it consisteth in payiiicr our ransom and fulhlimo- of 
the Law. And so the grace of God doth not shut out the lus- 
tice ot Lxod m our justiiication: but onlv shutteth out the lu.- 
tice ot man; that is to say. the justice of our works, a. to be 
merits of deservmo; our justiiication. And thereibre Sr Paul 
declareth here nothing, upon the behalf of man, concermncr h^^ 
justmcation, but only a tiiie and livelv faith ; which neverthe- 
less is the gift of God,^ and not man's onlv work, without 
God. And yet, that faith doth not shut out repentance, hope 
love, dread, and the fear of God, to be joined with faith in 
every man that is justiiied ; but it shutteth them out from the 
ofhce of justifying. So that, althoudi thev be aU nre^ent 
together m him that is justified. vettheV justifvnot altogether. 
ISeitner doth laith shut out the justice of our o-ood work^ 
necessarily to be done afterwards of dutv towards God- 
tor we are most bounden to serve God. in doin^ crood deeds 
commanded by him hi his Holv Scripmre. aU the davs 
of our hte— but it excludeth them, so that we mav not do 
them to this intent, to be made just bv doin^ of them. For 
aU the good works, that we can do. be imperfect: and therefore 
not able to deserve our justificarion : but our justification doth 
come ireely. by the mere mercv of God: and of so ffreat and 
free mercy, that, whereas all the world was not able of them- 
selves to pay any part towards their ransom, it pleased our 
heavenly F^ather, of his infinite mercv. without anv our desert 
or deserving, to prepare for us the most precious jewels of 
Christ s body and blood ; wherebv our ransom mio-ht be hillv 
paid, ^the Law hilfilled. and his 'justice fuUv satisfied. So 
that Christ is now the rio-hteousness of all them that ti'ulv do 
beheve in him. He for them paid their ransom bv his death 
He for them fulfihed the Law in his life. So that now in him, 
and by him, every naie Christian man mav be caUed a t\il' 
filler ot the Law: forasmuch as that which their mfirmitv 
lacked, Christ s justice hath supplied. 



' Eph. ii. 8, 



OF THE SALVATION OF MANKIND. 



41 



THE SECOND PART OF THE SERMON OF SALVATION. 

Ye have heard, of whom all men ought to seek their justi- 
fication and righteousness; and how also this righteousne^ 
Cometh unto men by Christ's death and merits. Ye heard 
also, how that three things are required to the obtaining of our 
righteousness; that is, God's mercy, Christ's justice, and a 
true and lively faith ; out of the w^hich faith spring good 
works. Also before was declared at large, that no man can 
be justified by his own good works ; because that no man ful- 
filledi the Law, according to the strict rigour of the Law. 

And St. Paul, in his Epistle to the Galatians, proveth the 
same, saying thus ; If there had been any Law given, which 
could have justified, verily righteousness should have been by 
the Law.^ And again he saith ; If righteousness be by the 
Law, then Christ died in vain.^ And again he saith ; You that 
are justified by the Law are fallen away from grace. ^ And, 
furthermore, he writeth to the Ephesians on this wise ; By 
grace are ye saved through faith ; and that not of yourselves, 
for it is the gift of God ; and not of works, lest any man should 
glory .-^ And, to be short, the sum of all Paul's disputation is 
this ; that if justice come of works, then it cometh not of 
grace ; and if it come of grace, then it cometh not of works.^ 
And to this end tend all the Prophets, as St. Peter saith in 
the tenth of the Acts ; Of Christ all the Prophets, saith St. 
Peter, do witness, that through his name all they that believe 
in him shall receive the remission of sins.^ 

And after this wise to be justified, only by this true and 
lively faith in Christ, speak all the old and ancient authors, 
both Greeks and Latins ; of whom I vvdll specially rehearse 
three, Hilary, Basil, and Ambrose. St. Hilary saith these 
words plainly in the ninth Canon upon Matthew ; Faith only 
justifieth. And St. Basil, a Greek author, writeth thus , 
This is a perfect and whole rejoicing in God, when a man 
advanceth not himself for his own righteousness; but ac- 
knowledgeth himself to lack true justice and righteousness, 
and to be justified by the only faith in Christ. And Paul, 
saith he, doth glory in the contempt of his own righteousness, 
and that he looketh for the righteousness of God by faith, 7 
^These be the very words of St. Basil. And St. Ambrose, a 



1 Gal. iii. 21. 2 Gal. ii. 21. 3 Gal v. 4. 4 Ephes. ii. 8, 9. 
5 Rom. xi. 6. 6 Acts x. 43, ^ Philip, iii. 9. 



42 



THE SECOND PART OF THE SERMOX 



Latin aiitlior. saitli these word? ; This is the ordinance of Gnd. 
that they, which beheve m Cnris:. should be sav^d wirh^vu 
works — by taith only — treelv receiving;: reinissirci of d;ei'' 
Consider dilio-endv the?e wnrd^ : "Without works— - 
only — freely we rv-cive rem::^^:on of our sins. What t_ :: : a 

spoken more plamly, than to say, iha: ireely — without works 

by taith only — we obtain remission of our snis ■ These and 
other like sentences, that we bt lu^tin ?d bv f3.ith onlv—ti^eelv— 
and without works, we do read utttnnes'ni the best and inn^t 
ancient writers : as. ' : ; Hhary. Basil, and St. Ambrose, 
before rehearsed. Wc it:-0 the same in Ori^-en. St. Chrvsr.:^- 
tom. St. Cyprian. St. Augustine. Prosper. (E^tumenius. Pho^ 
tins. Bernardus. Ansdm. and many other authors, Greek and 
Latin, 

Nevertheless, this sentence, that we be jusiiiied bv fauh 
only, is not so meant of them, that the said iustm-iiia- f^ith 
is alone in man. without true repentance, hope. ^rhatatv. dread, 
and the tear of God. at any tnne and season. Zn or when 
they say that we be justined freehu do tnev mean that va? 
should or inidit afterwa: ^ ' ^ : ' ;:ta tht ' :w h"' r -"^^^a^: 
be required on our part^ - a^ ^ . n:^:thrr tnr^,- aaa 
to be justined without our ^ood works, that we she off : no 
good works at all; like as shah be more exoressed athna-e nere- 

alfer. But this sayins" that we "^te utstitt-d tAathmlv 

freely — and without works, is sped a; ' - ^ " ; d^'-'v 

aU merit of our works, as beiiiij u:t. 

tion at God's hands : and thert'tv m:;; adtad^' — ^ ^^-e 
weakness of man. and the goodne?- ai Gad : at: ,t : t ioamtdv 
of ourselves, and the might at.f — — ■ a^ f mtaei- 
fection of our own works, and tna most aaundtat ^ .o ^ ^ ' ' or 
Saviour Christ: and therefare wholly to ascribe a-: a^ a^_ :a:d 
deservin- aa -or 'v^titication unto ■"bt:-- ':-d-. -ao: _^ tnosi 
precious ] d d ddiiicr. Tlits . ad a hb . tt-^a-e 
teacheth us; tins is the strono- rO'" ' 
tian religion; this doctrine an rf vc : ; jf 

Christ's church do approve: tbt van . an d :nd 
setteth forth the true o-lorv of Cnrtna ;af t-t> n _d ^^ai the 
vain-glory of man; this whosoever deniadn is n:t ac- 
counted for a Chrisnan man, n - ' : ~ - v-b t :a a: fnnafs 
glory ; but for an adversarv t: n : t - :>,r 

a setter-forth of men's vain-glorv. 

And although this docudne be never so true — as it is 
most ti-ue indeed — that we be jushhed healv. vcithout all 
merit of our own good works, as St. Paul doth express it ; 



OF THE SALVATION OF MANKIND. 



43 



and freely by this lively and perfect, faith in Christ only, as 
the ancient authors used to speak it ; yet this true doctrine 
must be also truly understood, and most plainly declared ; 
lest carnal men should take unjustly occasion thereby to live 
carnallv, after the appetite and will of the world, the flesh, 
and the devil. And, because no man should err by mis- 
takinof of this doctrme, I shall plainly and shortly so declare 
the right understandmg of the same, that no man shall jusdy 
think that he may thereby take any occasion of carnal liberty, 
to follow the desires of the flesh ; or that thereby any kind 
of sin shall be committed, or any ungodly living the more 
used. 

First, you shall understand that, in our justification by 
Chris , it"^ is not all one thing, the ofhce of God unto man 
and the office of man unto God. Justilication is not the office 
of man, but of God ; for man cannot make himself righteous by 
his own works, neither in part, nor in the whole : for that were 
the greatest arrogancy and presumption of man, that Antichrist 
could set up ao^iinst God, to affirm that a man might by his 
own works take away and purge his own sins, and so justify 
himself. But justification is the office of God only; and is 
not a thing: which we render unto hhn, but which we receive 
of him ; not Avhich we give to him, but which we take of 
him, by his free mercy, and by the only merits of his most 
dearly beloved Son, our only Redeemer, Saviour, and Justifier, 
Jesus Christ. So that the true understanding of this doctrine — 
we be justified freely by faith without works, or that we be 
justified by faith in Christ only — is not, that this our own act, 
to beheve in Christ, or this our faith m Christ, which is within 
us, doth justify us, and deserve our justification unto us — for 
that were to count ourselves to be justified by some act or 
virme that is within ourselves — ^but the true understanding 
and meaning thereof is, that, although we hear God's word, and 
believe it ; although we have faith"^ hope, charity, repentance, 
dread, and fear of God within us, and do never so many good 
works thereunto : yet we must renounce the merit of all our 
said virmes, of faith, hope, charity, and all our other virtues and 
g.ood deeds, which we either have done, shall do, or can do, 
as things that be far too weak and insufficient, and imperfect, 
to deserve remission of our sins, and our justification. And 
therefore we must trust only in God's mercy, and that sacri- 
fice which our High Priest and Sa^fiour Christ Jesus, the Son 
of God, once offered for us upon the cross, to obtain thereby 
God's grace, and remission, as well of our original sm in bap- 



/ 



44 THE THIRD PART OF THE SERMON 

tism, as of all actual sin committed bv us after our baptism, 
if we truly repent and turn unfeignedlv to him again. So 
that, as St. John Baptist, althoua-irhe vrere never so virtuous 
and godly a man, yet in this mauer of forgiving of sin, he did 
put the people from him, and appointed them unto Christ, say- 
mg thus unto them., Behold, yonder is the Lamb of God, which 
taketh away the sins of the world even so, as ^reat and as 
godly a virtue as the lively faith is, vet it putte'th us from 
itsell, and _remitteth,or appointeth, us unto Christ, for to have 
only by him remission of our sins, or justification. So that 
our faith in Christ, as it were, saith unto us thus : It is not 
I that take away your sins, but it is Christ only ; and to him 
only I send you for that purpose, forsaking therein all your 
good virmes, words, thoughts, and works, and only putting 
your trust in Christ. 



THE THIRD PART OF THE SERMON OF SALVATION. 

It hath been manifestly declared unto you, that no man can 
fulhl the Law of God ; and therefore by 'the Law all men are 
condemned : whereupon it foUoweth necessarily, that some 
other thing should be required for our salvation than the Law ; 
and that is, a true and a lively faith in Christ, brinoing forth 
good works, and a Hfe according to God's commandments. 
And also you heard the ancient authors' minds of this saying. 
Faith in Christ only justiheth man, so plainly declared,' that 
you see, that the very true meaning of this 'proposition, or 
saying. Vie be justified by faith in Christ only, accordina- to 
the meaning of the old ancient authors, is this : We put'our 
faith in Christ, that we be justified by him only; that we be 
justified by God's free mercy, and the m.erits of our Saviour 
Christ only ; and by no virme or good work of our own, that 
is in us, or that we can be able to have, or to do, for to de- 
serve the same ; Christ himself only being the cause merito- 
rious thereof. 

Here^ you perceive many words to be used, to avoid con- 
tention in words, y-ith them that delight to brawl about words ; 
and also to show the trtie meaning to avoid evil taking and 



John 1. xxix. 



OF THE SALVATION OF MANKIND. 



45 



misunderstanding: and yet peradventure all will not serve 
with them that be contentious ; but contenders will ever forge 
matter of contention, even when they have none occasion 
thereto. Notwithstanding, such be the less to be passed upon, 
so that the rest may profit, which will be more desirous to 
know the truth, than, when it is plain enough, to contend 
about it, and, with contentious and captious cavillation, to 
obscure and darken it. Truth it is, that our own works do 
not justify us, to speak properly of our justification : that is to 
say, our works do not merit or deserve remission of our sins, 
and make us, of unjust, just before God : but God of his mere 
mercy, through the only merits and de servings of his Son 
Jesus Christ, doth justify us. Nevertheless, because faith 
doth directly send us to Christ for remission of our sins ; and 
that, by faith given us of God, we embrace the promise of 
God's mercy, and of the remission of our sins — which thing 
none other of our virtues or works properly doth — therefore 
the Scripture useth to say, that faith without works doth justify. 
And, forasmuch as it is all one sentence in effect to say, 
faith without works, and only faith, doth justify us ; there- 
fore the old ancient Fathers of the Church, from time to time, 
have uttered our justification w4th this speech ; Only faith 
justifieth us : meaning no other thing than St. Paul meant, 
when he said. Faith without works justifieth us.^ And, be- 
cause all this is brought to pass through the only merits and 
deservings of our Saviour Christ, and not through our merits, 
or through the merit of any virtue that we have within us, or 
of any work that cometh from us ; therefore, in that respect 
of merit and deserving, we forsake, as it were, altogether 
again, faith, works, and all other virtues. For our own im- 
perfection is so great, through the corruption of original sin, 
that all is imperfect that is within us, faith, charity, hope, 
dread, thoughts, words, and works ; and therefore not apt to 
merit and deserve any part of our justification for us. And 
this form of speaking use we, in the humbling of ourselves to 
God, and to give all the glory to our Saviour Christ, who is 
best worthy to have it. 

Here you have heard the office of God in our justification, 
and how we receive it of him freely — by his mercy — without 
our deserts — through true and lively faith. Now you shall 
hear the office and duty of a Christian man unto God ; what 



1 Gai. 2. xVu 



46 



THE THIRD PART OF THE SERMON 



we ought on our part to render unto God again for his great 
mercy and goodness. Our office is, not to pass the time of 
this present life unfruitfuUy and idly, after that we are bap- 
tized or justified; not caring how few good works we do, to 
the glory of God, and profit of our neighbours: much less is 
it our office, after that we be once made Christ's members, to 
live contrary to the same ; making ourselves m^embers of the 
devil, walking after his enticements, and after the suggestions 
of the world and" the flesh ; whereby we know that we do 
serve the world and the devil, and not God. For that faith, 
which bringeth forth, without repentance, either evff works, 
or no good works,^ is not a right, pure, and lively faith ; but 
a dead," devihsh, counterfeit, and feigned faith, "^as St. Paul 
and St. James call it. For even the d^evffs know and believe 
that Christ was born of a Virgin; that he fasted forty days 
and forty nights, without meat and drink; that he wrought all 
kind of miracles, declaring himiself very God. They believe 
also, that Christ for our sakes suffered a most painful death, to 
redeem us from everlasting death; and that he rose again from 
death the third day: they beheve that he ascendedlnto hea- 
ven, and that he sitteth on the right hand of the Father, and at 
the last end of this world shall come again and judge both the 
quick and the dead. These articles ^of our faith the devils 
believe ; and so they believe all things that be written in the 
New and Old Testament to be true : ^and yet for all this faith 
they be but devils remaining still in their damnable estate, 
lacking the very true Christian faith. For the right and true 
Christian faith is, not only to beheve that Holy Scripture, and 
all the foresaid articles of our faith, are true ; but also to have 
a sure trust and conffdence in God's merciful promises, to be 
saved from everlasting damnation by Christ: whereof dotii 
follow a loving heart to obey his commandments. And this 
true Christian faith neither any devil hath ; nor yet any man, 
which in the outward profession of his mouth, and in his 
outward receiving of the sacraments, in coming to the church, 
and in all other outward appearances, seenieth to be a Chris- 
tian man, and yet in his living and deeds shov\-eth the contrarv. 
For how can a man have this tiTie faith, this sure trust and 
conffdence in God, that by the merits of Christ his sins be 
forgiven, and he reconciled to the favour of God, and to be 
partaker of the kingdom of heaven by Christ, when he liveth 
ungodly, and denieth Christ in his deeds ? Surely no such 



^ 1 Cor. xiii. 2. 



2 James ii. 17. 



OF THE SALVATION OF MAXKIXD. 



47 



ungodlv man can have this faith and trust in God. For, as 
they know Christ to be the only Saviour of the world, so they 
know also that wicked men shall not enjoy the kingdom of 
God. They know" that God haterh iinrig-hteoiisness ; that he 
will destroy all those that speak untruly ;^ that those which 
have done good v»'orks — which cannot ]3e done vuthout a lively 
faith in Christ — shall come forth unto the resurrection of life, 
and those that have done evil shall come unto the resurrec- 
tion of judgment. Very well they knoAv also, that to them 
that be contentious, and to them that will not be obedient 
unto the truth, but will obey unrighteousness, shall come 
indignation, wrath, and affliction, &:c. 

Therefore, to conclude, considering the infinite benefits 
of God, shew^ed and given unto us mercifully without our 
deserts ;— who hath not only created us of nothing, and from 
a piece of vile clay, of his infinite goodness, hath exalted 
us, as touching our soul, unto his own similimde and like- 
ness; but also, whereas we were condemned to hell and 
death everlasting, hath given his own natural Son, being God 
eternal, immortal, and equal unto himself in power and glory, 
to be incarnated, and to take our mortal nature upon him, with 
the infirmities of the same ; and in the same natiu'e to suffer 
most shameful and painful death for our offences, to the intent 
to justify us, and to restore us to life everlastmg; so making 
us also his dear children, brethren unto his only Son our 
Saviour Christ, and inheritors for ever with him of his eter- 
nal kingdom of heaven : — These gi'eat and merciful benefits 
of God, if they be well considered, do neither minister unto 
us occasion to be idle, and to live without doing any good 
works ; neither yet stir us up by any means to do evil 
things: but contrariwise, if we be not desperate persons, and 
our hearts harder than stones, they move us to render our- 
selves unto God wholly, wnth all our wdll, hearts, might, and 
power ; to serve him in all good deeds, obeying his com- 
mandments during our lives ; to seek in all things his glory 
and honour, not our sensual pleasures and vain-glory ; ever- 
more dreading willingly to offend such a merciful God and 
loving Redeemer, in w^ord, thought, or deed. And the said 
benefits of God, deeply considered, move us, for his sake 
also, to be ever ready to give ourselves to our neighbours ; 
and, as much as lieth in us, to study with all our en- 
deavour to do good to every man. These be the fruits of true 



1 Ps. V. 5, 6. 



4» THIRD PART OF THE SERMON OF SALVALVATION. 

faith : to do g-ood as much as lieth in us to every man : and, 
above all things, and in all things, to advance the glory of 
(rod ; of whom only we have our sanctification, justification, 
salvation, and redemption. To whom be ever glory, praise 
and honour, world without end. .^meji. ' 



A SHORT 

DECLARATION 



OF THE 

TRUE, LIVELY, AND CHRISTIAN FAITH. 

The first coming unto God, good Christian people, is 
through faith, whereby, as it is declared in the last Sermon, 
we be justified before' God. And lest any man should be de- 
ceived, for lack of right understanding thereof, it is diligently 
to be noted, that faith is taken in the Scripture t^vo manner of 
wavs. 

There is one faith, which in Scripture is called a dead 
faith ; which bringeth forth no good works,^ but is idle, bar- 
ren, and unfruitful. And this faith, by the holy Apostle St. 
James, is compared to the faith of devils ; which beheve God 
to be true and just, and tremble for fear,^ yet they do nothing 
well, but all evil. And such a manner of faith have the 
wicked and naught}' Christian people ; which confess God, as 
St. Paul saith, in their mouths, but deny hun m their deeds ; 
beinff abominable, and without the right faith, and to all good 
works reprovable.3 And this faith is a persuasion and belief 
m man's heart, whereby he knoweth that there is a God, and 
agreeth unto all truth of God's most holy word, contained m 
Holy Scripture. So that it consisteth only in beheving in 
the word of God, that it is ti'ue. And this is not properly 
called faith. But as he that readeth Csesar's Commentaries, 
believing the same to be ti^ie, hath thereby a knowledge of 
Cffisar's life and notable acts, because he believeth the history 
of Ccesar, yet it is not properly said, that he believeth in 
v^sesar, of whom he looketh for no help nor benefit : Even 
so, he that beheveth that all that is spoken of God m the Bible 
is true, and yet liveth so ungodly, that he cannot look to enjoy 
the promises and benefits of God; although it may be said. 



1 James ii. 17. ^ James ii. 19. ^ Titus i. 16. 

5 (49) 



50 



THE FIRST PART OF THE 



that such a man hath a faith and behef to the words of God ; 
yet it is not properly said that he beheveth in God, or hath 
such a faith and trust in God, wherebv he mav surely look 
for grace, mercy, and everlasting life at God's hand, but^-ather 
for indignation and punishment, according to the merits of his 
wicked life. For, as it is written in a book, intiuiled to be of 
Didymus Alexandrinus, Forasmuch as faith without works is 
dead, it is not now faith, as a dead man is not a man. This 
dead faith, therefore, is not the sure and substantial faith which 
saveth sinners. 

Another faith there is in Scripture, v/hich is not, as the 
foresaid faith, idle, unft'uitful, and dead, but worketh by 
charity,^ as St. Paul declareth, which as the other rain faith 
IS called a dead faith, so may this be called a quick or 
lively faith. And this is not only the common belief of the 
articles of our faith : but it is also a true ti'ust and coniidence 
of the mercy of God through our Lord Jesus Christ, and a 
steadfast hope of ah good things to be received at God's hand: 
and that, although we, through intirmitv, or temptation of our 
ghostly enemy, do fall from him by 'sin ; vet, if we reuirn 
again unto him by true repentance, "that he will fordve and 
forget our offences for his Son's sake, our SavioiTr Jesus 
Christ, and vs'ill make us mheritors with him of his everlast- 
ing kingdom : and that in the mean time, until that kingdom 
come, he will be our protector and defender m all perils and 
dangers, whatsoever do chance : and that, though sometime 
he doth send us sharp adversity, yet that evermore he will 
be a loving Father unto us; correcting us for our sin, but not 
withdrawing his mercy finally from us, if we tinist in him, and 
commit ourselves wholly unto him, hang only upon him, and 
call upon him, ready to obey and serve him. 'This is tJie true, 
lively, and unfeigned Christian faith, and is not in the mouth 
and outward profession only, but it liveth, and stirreth inwardly 
in the heart. And this faith is not without hope and ti'ust in 
God; nor without the love of God and of our neirfibours: nor 
without the fear of God; nor without the desire to hear God's 
word, and to follow the same in eschewing evil, and doino- 
gladly all good works. This faith, as St. Paul describeth it, is 
the sure ground and foundation of the benefits Vv'hich we oudit 
to look foi\2 and trust to receive of God; a certificate and sure 
looking for them, although they yet sensiblv appear not unto 
us. And after he saith, He that cometh to God^nust beheve, 



1 Gal. V. 6. 



^ Heb. xi. 1. 



SERMON OF FAITH. 



51 



both that he is, and that he is a merciful re warder of well-doers.^ 
And nothing commendeth good men mito God so much as 
this assured faith and trust in him. 

Of this faith three things are specially to be noted. First, 
that this faith doth not lie dead in the heart, but is lively and 
fruitfal in bringing forth good works. Secondly, that without 
it, can no good works be done, that shall be acceptable and 
pleasant to God. Thirdly, what manner of good works they 
be that this faith doth bring forth. 

For the first. As the light cannot be hid, but will show 
forth itself at one place or other ; so a true faith cannot be kept 
secret, but when occasion is offered, it will break out and 
show itself by good works. And as the living body of a man 
ever exerciseth such things as belong to a natural and living 
body, for nourishment and preservation of the same, as it hath 
need, opportunity, and occasion ; even so the soul, that hath a 
lively faith in it, will be doing always some good work, which 
shall declare that it is living, and will not be unoccupied. 
Therefore, when men hear in the Scriptures so high com- 
mendations of faith, that it maketh us to please God, to live 
with God, and to be the children of God ; if then they fancy 
that they be set at liberty from doing all good works, and 
may live as they list, they trifle vv^ith God, and deceive them- 
selves. And it is a manifest token that they be far from 
having the true and lively faith, and also far fi'om knowledge 
what true faith m^eaneth. For the very sure and lively Chris- 
tian faith is, not only to believe all things of God which are 
contained in Holy Scripture ; but also is an earnest trust and 
confidence in God, that he doth regard us, and that he is care- 
ful over us, as the father is over the child whom he doth love ; 
and that he will be merciful unto us for his only Son's sake ; 
and that we have our Saviour Christ our perpetual Advocate, 
and Priest; in whose only merits, oblation, and suffering we 
do ti'ust that our offences be continually washed and purged, 
whensoever we, repenting truly, do return to him with our 
whole heart, steadfastly determining with ourselves, through 
his grace, to obey and serve him in keeping his command- 
ments, and never to turn back again to sin. Such is the true 
faith that the Scripture doth so much commend; the which, 
when it seeth and considereth what God hath done for us, is 
also moved, through continual assistance of the Spirit of God, 
to serve and please him, to keep his favour, to fear his dis- 



' Heb. xi. 6. 



52 



THE SECOND PART OF THE 



pleasure, to continue his obedient children, showing thankful- 
ness again by observing or keeping his commandments ; and 
that freely, for true love chiefly, and not for dread of punish- 
ment, or love of temporal reward ; considering how clearly, 
without our deservings, we have received his mercy and 
pardon freely. 

This true faith will show forth itself, and cannot long be 
idle ; for as it is written. The just man doth live by his faith.^ 
He neither sleepeth, nor is idle, when he should wake, and 
be well occupied. And God by his Prophet Jeremy saith, 
that he is a happy and blessed man, which hath faith and 
confidence in God.^ For he is like a tree set by the water- 
side, that spreadeth his roots abroad toward the moisture, and 
feareth not heat when it cometh ; his leaf will be green and 
will not cease to bring forth his fruit ;3 even so, faithful men 
putting away all fear of adversity, will show forth the fruit of 
their good works, as occasion is offered to do them. 



THE SECOND PART OF THE SERMON OF FAITH. 

Ye have heard in the first part of this Sermon, that there 
be two kinds of faith ; a dead and an unfruitful faith, and a 
faith lively, that worketh by charity : the first to be unprofit- 
able ; the second, necessary for the obtaining of our salvation : 
the which faith hath charity always joined unto it, and is 
fruitful, bringing forth all good works. Now as concerning 
tiie same matter, you shall hear what followeth. 

The Wise Man saith. He that believeth in God, will 
hearken unto his commandments.* For if we do not show 
ourselves faithful in our conversation, the faith which we pre- 
tend to have is but a feigned faith : because the true Christian 
faith is manifestly showed by good living, and not by words 
only; as St. Augustine saith, Good living cannot be separated 
from true faith, which worketh by love. And St. Chrysos- 
tom saith. Faith of itself is full of good works : as soon as a 
man doth believe, he shall be garnished with them. How 
plentiful this faith is of good works, and how it maketh the 
work of one man more acceptable to God than of another, 



Habak. ii. 4. 2 jgj.^ 3-^^^ 7^ 3 i 3^ 4 Ecclus. xxxii. 24. 



SERMON OF FAITH. 



53 



St. Paul teacheth at large in the eleventh chapter to the 
Hebrews, saying that faith made the oblation of Abel better 
than the oblation of Cain.^ This made Noah to build the 
ark.^ This made Abraham to forsake his country and all his 
friends, and go into a far country, there to dwell among 
strangers. 3 So did also Isaac and Jacob, depending, or hang- 
ing, only on the help and trust that they had in God. And 
when they came to the country, which God promised them, 
they would build no cities, towns, nor houses ; but lived like 
strangers in tents, that might every day be removed.'* Their 
trust was so much in God, that they set but litde by any 
worldly thing; for that God had prepared for them better 
dwelling-places in heaven, of his own foundation and building. 
This faith made Abraham ready at God's commandment to 
offer his own son and heir Isaac^ — whom he loved so well, 
and by whom he was promised to hav« innumerable issue ; 
among the which. One should be born, in whom all nations 
should be blessed*^ — trusting so much in God, that though he 
were slain, yet that God was able by his omnipotent power 
to raise him from death, and perform his promise. He mis- 
trusted not the promise of God, although unto his reason 
every thing seemed contrary. He believed verily that God 
would not forsake him in dearth and famine, that was in the 
country. And in all other dangers that he was brought unto, 
he trusted ever that God would be his God, and his Protec- 
tor and Defender, whatsoever he saw to the contrary. This 
faith wrought so in the heart of Moses,^ that he refused to be 
taken for King Pharaoh's daughter's son, and to have great 
inheritance in Egypt; thinking it better, with the people of 
God to have affliction and sorrow, than with naughty men in 
sin to live pleasantly for a time.^ By faith he cared not for 
the threatening of King Pharaoh :^ for his trust was so in 
God, that he passed not of the felicity of this world, but looked 
for the reward to come in heaven ; setting his heart upon th 
invisible God, as if he had seen him ever present before his 
eyes. By faith the children of Israel passed through the Red 
Sea.^^ By faith, the Avails of Jericho fell down without stroke," 
and many other wonderful miracles have been wrought. In 



^ Heb. xi. 4 ; Gen. iv. 4. 
3 Gen. xi. 31 ; xii. 4 ; Heb. xi. 8. 
5 Gen. xxii. 10 ; Ecclus. xliv. 20. 
7 Exod. ii. 11. 
9 Heb. xi. 27. 
11 Josh. vi. 20. 

5* 



2 Gen. vi. 22 ; Heb. xi. 7. 

4 Heb. xi, 9. 

^ Gen. xxii. 18. 

» Heb. xi. 24, 25, 26. 

10 Exod. xiv. 22. 



54 



THE SECOND PART OF THE 



all g-ood men that heretofore have been, faith hath brouo-ht 
lorth their good ^vorks. and obtamed the promises of God. 
Faith hath stopped the hons' mouths:^ faith hath r; v-r|.--!-^p j 
The f3rce of tire:- tkith hath escaped the sword's edo-eV'iHdi 
hath given weak men strencrrh. victorv m battle : overdirown 
the armies of mtidels: raised the dead to life.s Faith h^th 
made good men to take adversity in ^ood part: some have 
been mocked and whipped, bound and^ cast in prison: some 
have lost all their goods, and Hved in gi'eat povertv : snrne 
have wandered m mountains, hihs. and Vildernesses : some 
have been racked, some slam, some stoned, some sawn, some 
rent m pieces, some beheaded, some burnt wirhout mercv, 
and would not be delivered because thev looked to rise a^am 
to a better state. * ~ 

AU these Fathers. :\Iartyrs. and other holv men. whom St. 
Paul spake oi; had their faith surelv lixed in God. when all 
the world was against them. Thev did not onlv know God 
to be the Lord. IMaker. and Governor of all men in the world : 
but also they had a special comidence and trust, that he was 
and would be their God. their comforter, aider, hebier, mam- 
tamer, and deibnder. This is the Christian faith. vAvcli the^e 
holy men had. and we also oudit to have. And althouot thev 
were not named Chrisnan men, vet was it a Christian fairh 
^^^"^^^ ^^^y had: for they looked for ah benehts of God the 
Father, through the merits of his Son Je^us Christ, as we now 
do. Tills dilierence is between th- ' vs, that thev looked 
when Christ should come, and we . rime when he is 

come. Therefore, saith St. Auo-usrine, the time is altered and 
changed, but not the laith. For we have both one f?irh in 
one Christ.^ The same Holv Ghost also that we have, h'^d 
they, saith St. Paul. For as the Holv Ghost doth teach us 
to trust m God, and to call upon him as our Father, so did he 
teach tliem to say. as it is written. Thou. Lord, art our Father 
and Redeemer ; and thy name is VN-ithout be^nning. and ever- 
lasthig.0 God gave them then oTace to be his children, a's he 
doth us now. But now, by the 'coming of our Saviour Christ 
we have received more abundantly the Spirit of God in our 
hearts : whereby we may conceive a greater faith, and a surer 
trust, than many of them had. But m effect thev ard we l^e 
all one: we have the same faith that thev had 'in God. and 
they the same that we have. And St. Paul' so much extoUeih 



; Dan. vi. 22. 2 D^n. iii. 27. 5 Heb. xi. 34. 35. 

- Heb. XI. 30-39. 5 o Cor. iv. 13. ^ Is. xliii. lo/u ; Is. hiii. 16. 



SERMON OF FAITH, 



55 



their faith, because we should no less but rather more, give 
ourseh es wholly unto Christ, both in profession and living, 
now when Christ is come, than the old fathers did before his 
coming. And by all the declarations of St. Paul, it is evident, 
that the true, lively, and Christian faith is no dead, vain, or 
unfruitful thing, but a thing of perfect virtue, of wonderful 
operation or working, and strength, bringing forth all good 
motions and good works. 

All Holy Scripture agreeably beareth witness, that a true 
lively faith in Christ doth bring forth good works ; and there- 
fore every man must examine and try himself diligently, to 
know whether he have the same true lively faith in his heart 
unfeignedly, or not : . which he shall know by the fruits 
thereof. Many that professed the faith of Christ were in this 
error, that they thought they knew God, and believed in him, 
when in their life they declared the contrary. Which error 
St. John in his First Epistle confuting, writeth in this wise : 
Hereby we are certified that we know God, if we observe 
his commandments. He that saith he knoweth God, and ob- 
serveth not his commandments, is a liar, and the truth is not 
in him.^ And again he saith. Whosoever sinneth doth not 
see God, nor know him : Let no man deceive you, well-be- 
loved children.^ And moreover he saith. Hereby we know 
that we be of the truth, and so we shall persuade our hearts 
before him. For if our o^vn hearts reprove us, God is above 
our hearts, and knoweth all things. Well-beloved, if our 
hearts reprove us not, then have we confidence in God, and 
shall have of him whatsoever we ask, because we keep his 
commandments, and do those things that please him.^ And 
yet further he saith. Every man that belie veth that Jesus is 
Christ, is born of God ;^ and we know that whosoever is born 
of God doth not sin : But he that is begotten of God purgeth 
himself, and the devil doth not touch him.^ And finally he 
concludeth, and showeth the cause why he wrote this Epis- 
tle, saying. For this cause have I thus written unto you, that 
you may know that you have everlasting life, which do be- 
lieve in the Son of God.^ And in his Third Epistle he con- 
firmeth the whole matter of faith and works in few words, 
saying. He that doth well is of God, and he that doth evil 
knoweth not God.^ And as St. John saith, that the lively 
knowledge and faith of God bringeth forth good works ; so 



1 1 John ii. 3, 4. 2 i John iii. 6,7. ^ I John iii. 19-23. ^ i John v. 1. 
6 1 John V. 18. ^ 1 John v. 13. ' 3 John 11. 



56 



THE SECOND PART OF THE 



saith he likewise of hope and charity, that they cannot stand 
with evil living Of hope he writeth thus: We know that 
when God shall appear, we shall be like unto him, for we 
shall see him even as he is : And whosoever hath this hope in 
him dotn purify himself, like as God is pure.^ And of charity 
he saith these words : He that doth keep God's word and 
commandment, m him is truly the perfect love of God ^ And 
agam he saith. This is the love of God, that we should keep 
his commandments.3 And St. John wrote not this as a sub- 
tile saying, devised of his own fantasy ; but*.as a most certain 
and necessary truth, taught unto him by Christ himself, the 
eternal and infallible Verity ; who in many places doth most 
clearly affirm, that faith, hope, and charity cannot consist, or 
stand, without good and godly works. Of faith he saith. He 
that believeth on the Son hath everlasting life ; but he that 
beheveth not on the Son shall not see that life, but the wrath 
01 God remameth upon him.^ And the same he confirmeth 
with a double oath, saying. Verily, verily, I say unto you, 
He that believeth on me hath everlasting life.^ *Now foras- 
much as he that believeth in Christ hath everlasting life, it 
must needs consequently follow, that he that hath this faith 
must have also good works, and be studious to observe God's 
commandments obediently. For to them that have evil 
works, and lead their life in disobedience and ti'ansgi'ession, 
or breaking of God's commandments, without repentance, 
pertameth not everlasting life, but everlasting death, as Christ 
himself saith : They that do well shall go into life eternal ; 
but they that do evil shall go into everlasting fire.e And again 
he saith, I am the first letter and the last, the beginnino- and 
the ending : To him that is athirst I will give of the well of 
the water of life freely : He that hath the victory shall have 
all things, and I will be his God, and he shall be my son ; 
but they that be fearful, mistrusting God, and lacking faith, 
they that be cursed people, and murtherers, and fornicators, 
and sorcerers, and idolators, and all liars, shall have their por- 
tion m the lake that burneth with fire and brimstone, which 
is the second death.^ And as Christ undoubtedly affirmeth, 
that true faith bringeth forth good works, so doth he say like- 
wise of charity, Whosoever hath my commandments, and 
keepeth them, that is he that loveth me.« And after he saith, 

1 IJohn iii. 2, 3. 2 1 John ii. 5. 3 i jo^n v. 3. 

4Johniii. 36. 5 John vi. 47. ^ jviatt. xxv. 46. 

7 Rev. xxi. 6-9. 8 jo^n xiv. 21. 



SERMON OF FAITH. 



57 



He that loveth me will keep my word, and he that loveth me 
not keepeth not my words. ^ And as the love of God is tried 
by good works, so"^is the fear of God also ; as the Wise Man 
saith, The dread of God putteth avv ay sin.^ And also he saith, 
He that feareth God will do good works.^ 



THE THIRD PART OF THE SERMON OF FAITH. 

You have heard in the second part of this Sermon, that no 
man should think that he hath that lively faith which Scrip- 
ture commandeth, when he liveth not obediently to God's 
laws ; for all good works spring out of that faith : and also 
it hath been declared unto you by examples, that faith maketh 
men steadfast, quiet, and patient in all affliction. Now as 
concerning the same matter, you shall hear what followeth. 
A man may soon deceive himself, and think in his own fan- 
tasy that he by faith knoweth God, loveth him, feareth him, 
belongeth to him, when in very deed he doth nothmg less. 
For the trial of all these things is a very godly and Christian 
life. He that feeleth his heart set to seek God's honour, and 
studieth to know the will and commandments of God, and to 
frame himself thereunto, and leadeth not his life after the desire 
of his own flesh, to serve the devil by sin, but setteth his 
mind to serve God for God's own sake, and for His sake also to 
love all his neighbours, whether they be friends or adversaries, 
doinof good to every man, as opportunity serveth, and willingly 
hurting no man; such a man may well rejoice in God, per- 
ceiving by the trade of his life that he unfeignedly hath the 
right knowledge of God, a lively faith, a steadfast hope, a 
true and unfeisfned love and fear of God. But he that casteth 
away the yoke of God's commandments from his neck ; and 
giveth himself to live without true repentance, after his own 
sensual mind and pleasure, not regarding to know God's word, 
and much less to live according thereunto ; such a man clearly 
deceiveth himself, and seeth not his own heart, if he thinketh 
that he either knoweth God, loveth him, feareth him, or 
trusteth in him. 



1 John xiv. 23-25. ^ Ecclus. i. 21. ^ Ecclus. xv. 1. 



58 



THE THIRD PART OF THE SERMON 



Some peradventure fancy in themselves that they belong 
to God, although they live in sin ; and so they come to the 
Church, and shew themselves as God's dear children. But 
St. J ohn saith plainly, If we say that we have any company 
with God, and walk in darkness, we do lie.^ 

Others do vainly think that they know and love God, 
although they pass not of his commandments. But St. John 
saith clearly. He that saith, I know God, and keepeth not his 
commandments, is a liar.^ 

Some falsely persuade themselves, that they love God, 
when they hate their neighbours. But St. John saith mani- 
festly. If any man say, I love God, and yet hateth his brother, 
he is a liar.^ He that saith that he is in the light, and hateth 
his brother, he is still in darkness. He that loveth his brother 
dwelleth in the light ; but he that hateth his brother is in 
darkness, and walketh in darkness, and knoweth not whither 
he goeth : for darkness hath blinded his eyes.* And more- 
over he saith, Hereby we manifestly know the children 
of God from the children of the devil: He that doth not 
righteously is not the child of God, nor he that hateth his 
brother.^ 

Deceive not yourselves, therefore, thinking that you have 
faith in God, or that you love God, or do trust in him, or do 
fear him, when you live in sin : for then your ungodly and 
sinful life declareth the conti^ary, whatsoever you say or think. 
It^ pertaineth to a Christian man to have this true Christian 
faith ; and to ti*y himself whether he hath it or no ; and to 
know what belongeth to it, and how it doth work in liim. It 
is not the world that we can trust to ; the world, and all that 
is therein, is but vanity. It is God that must be our defence 
and protection against all temptation of wickedness and sin, 
errors, superstition, idolatry, and all evil. If all the world 
w^ere on our side, and God against us, what could the world 
avail us ? Therefore let us set our whole faith and trust in 
God, and neither the world, the devil, nor all the power of 
them, shall prevail against us. Let us therefore, good Chris- 
tian people, tiy and examine our faith, what it is ; let us not 
flatter ourselves, but look upon our works, and so judge of 
our faith what it is. Christ himself speaketh of this matter, 
and saith, The tree is known by the fruit.^ Therefore let us 
do good works, and thereby declare our faith to be the lively 



1 1 John i. 6. 2 1 John ii. 4. ^ I John iv. 20. 

4 1 John ii. 9-12 ^ i Joi^n m iq, e 



OF FAITH. 



59 



Christian faith. Let us, by such virtues as ought to spring 
out of faith, show our election to be sure and stable ; as St. 
Peter teacheth, Endeavour yourselves to make your calling 
and election certain by good works.^ And also he saith, 
Minister or declare in your faith virtue, m wtue knowledge, 
in knowledge temperance, in temperance patience, in patience 
godliness, in godliness brotherly charit}', in brotherly charity 
love.2 So shall we show indeed that we have the very lively 
Christian faith ; and may so both certify our conscience the 
better that we be in the right faith, and also by these means 
confirm other men. If these fruits do not follow, we do but 
mock with God, deceive ourselves, and also other men. Well 
may we bear the name of Christian men, but we do lack the 
true faith that doth belong thereunto : for true faith doth ever 
bring forth good works ; as St. James saith, Show me thy 
faith by thy deeds.^ Thy deeds and works must be an open 
testimonial of thy faith : otherwise thy faith, being without 
good works, is but the Devil's faith, the faith of the Avicked, 
a fantasy of faith, and not a true Christian faith. And like 
as the devils and evil people be nothing the better for their 
counterfeit faith, but it is unto them the more cause of damna- 
tion ; so they that be christened, and have received knowledge 
of God and of Christ's merits ; and yet of a set purpose do 
live idly, without good works ; thinking the name of a naked 
faith to be either sufficient for them, or else, setting their 
minds upon vain pleasures of this world, do live in sin with- 
out repentance, not uttering the fruits that do belong to such 
an high profession ; upon such presumptuous persons and 
wilful sinners must needs remain the great vengeance of God, 
and eternal punishment in hell, prepared for the unjust and 
wicked livers. 

Therefore as you profess the name of Christ, good Chris- 
tian people, let no such fantasy and imagination of faith at 
any time begitile you ; but be sure of your faith ; try it by 
your living ; look upon the fruits that come of it ; mark the 
increase of love and charity by it towards God and your 
neighbour ; and so shall you perceive it to be a tiaie lively 
faith. If you feel and perceive such a faith in you, rejoice 
in it ; and be diligent to maintain it and keep it still in you ; 
let it be daily increasing, and more and m^ore be well working ; 
and so shall you be sure that you shall please God by this 
faith; and at the length, as other faithful men have done 



1 2 Peter i. 10. ^2 Peter i. 5, 6, 7. 3 James ii. 18. 



60 THE THIRD PART OF THE SERMON OF FAITH. 

before, so shall you, when his will is, come to him, and 
receive the end and final reward of your faith, as St. 
Peter nameth it, the salvation of your souls.^ The which 
God grant us, that hath promised the same unto his faith- 
fiil ; to whom be all honour and glory, world without end. 
Amen. 



1 1 Peter i. 9. 



A SERMON 



OF 

GOOD WORKS ANNEXED UNTO FAITH. 

In the last Sermon was declared unto you, what tne lively 
and true faith of the Christian man is : that it causeth not a 
man to be idle, but to be occupied in bringing forth good 
works, as occasion serveth. 

Now, by" God's grace, shall be declared the second thing 
that before was noted of faith. That without it can no good 
work be done, acceptable and pleasant unto God. For as a 
branch cannot bear fruit of itself, saith our Saviour Christ, 
except it abide in the vine ; so cannot you, except you abide 
in me. I am the vine, and you are the branches : he that 
abideth in me, and I in him, he bringeth forth much fruit : 
for without me you can do nothing.^ And St. Paul proveth, 
that Enoch had faith, because he pleased God : For without 
faith, saith he, n is not possible to please God.^ And again, 
to the Romans, he saith. Whatsoever work is done without 
faith, it is sin.^ Faith giveth life to the soul ; and they be 
as much dead to God that lack faith, as they be to the world 
whose bodies lack souls. Without faith, all that is done of 
us is but dead before God, although the work seem never so 
gay and glorious before man. Even as the picture graven or 
painted is but a dead representation of the thing itself, and is 
without life, or anv manner of moving : so be the works of 
all unfaithful persons before God. They do appear to be 
lively works, and indeed they be but dead, not availing to 
the everlasting life : they be but shadows and shows of lively 
and good things, and not good and lively things indeed. For 
true faith doth give life to the works ; and out of such faith 
come good works, that be very good vrorks indeed; and 
without faith no work is good before God, as saith St. Augus- 
tine. We must set no good works before faith, nor think 



» John XV. 4, 5. ^ Heb. xi. 5, 6. ^ Rom. xiv. 23. 

6 (61) 



62 



A SERMON OF GOOD WORKS. 



that before faith a man may do any good work : for such 
works, ahhoiigh they seem unto men to be praiseworthy, yet 
indeed they be but vain, and not allowed before God. They 
- be as the course of an horse that runneth out of the way, 
which taketh great labour, but to no purpose. Let no man, 
therefore, saith he, reckon upon his good works before his 
faith ; Avhereas faith was not, good works were not. The 
intent, saith he, maketh the good works ; but faith must guide 
and order the intent of man. And Christ saith. If thine eye 
be naught, thy whole body is fall of darkness.^ The eye 
doth signify the intent, saith St. Augustine, wherewith a man 
doth a thing. So that he which doth not his good works 
with a godly intent, and a true faith that worketh by love, 
the whole body beside, that is to say, all the whole number 
of his works, is dark, and there is no light in them. For 
good deeds be not measured by the facts themselves, and so 
discerned from vices ; but by the ends and intents, for the 
which they be done. If a heathen man clothe the naked, 
feed the hungry, and do such other like works ; yet, because 
he doth them not in faith for the honour and love of God, 
they be but dead, vain, and fruitless works to him. Faith is 
it that doth commend the work to God : for, as St. Augustine 
saith. Whether thou wilt or no, that work, that cometh not 
of faith, is naught : vfhere the faith of Christ is not the foun- 
dation, there is no good work, what building soever we make. 
There is one work, in the which be all good works, that is 
faith which worketh by charity : if thou have it, thou hast 
the ground of all good works ; for the virtues of strength, 
wisdom, temperance, and justice, be all referred unto this 
same faith. Without this faith we have not them, but only 
the names and shadows of them : as St. Augustine saith ; All 
the life of them that lack the true faith is sin ; and nothing is 
good without him that is the Author of goodness : where 
he is not, there is but feigned virtue, although it be in the 
best works. And St. Augustine, declaring this verse of the 
Psalm, The turtle hath found a nest where she may keep her 
young birds,2 saith that Jews, Heretics, and Pagans do good 
works ; they clothe the naked, feed the poor, and do other 
works of mercy : but because they be not done in the true 
faith, therefore the birds be lost. But if they remain in 
faith, then faith is the nest and safeguards of their birds ; that 



* Matt. vi. 23. 



2 Ps. Ixxxiv. 3. 



A SERMON OF GOOD WORKS. 



63 



is to say, safeguard of their good works, that the reward of 
them be not utterly lost. 

And this matter, which St. Augnstme at large in many 
books disputeth, St. Ambrose concludeth in few words, say- 
ing ; He that by nature would withstand \ice, either by natu- 
ral will or reason, he doth in vain garnish the time of this life, 
and attaineth not the very true virtues : for without the wor- 
shipping of the true God, that which seemeth to be virtue is 
vice. 

And yet most plainly to this purpose writeth St. John 
Chrysostom, in this wise : You shall find many which have 
not the true faith, and be not of the liock of Christ, and yet, 
as it appeareth, they flourish in good works of mercy : you 
shall find them fiill of pit}-, compassion, and given to justice ; 
and vet, for all that, they have no fruit of their works, because 
the chief work lacketh. For when the Jews asked of Christ, 
what they should do to work good works, he answered. 
This is the work of God, to beheve in him whom he sent :^ 
so that he called faith the work of God. And as soon as a 
man hath faith, anon he shall flourish in good works : for 
faith of itself is hill of good works ; and nothing is good with- 
out faith. And for a sunilimde he saith, that they which 
glister and shine m good works, without faith in God, be like 
dead men, which have goodly and precious tombs, and yet it 
availeth them nothing. Faith may not be naked without good 
works ; for then it is no ti'ue faith : and when it is adjoined 
to works, yet it is above the works. For as men, that be 
very men ""indeed, first have life, and after be nourished ; so 
must our faith in Christ go before, and after be nourished 
with good works. And life may be without nourishment, but 
nourishment caimot be without life. A man must needs be 
nourished by good works ; but first he must have faith. He 
that doth good deeds, yet without faith, he hath no life. I can 
show a man that by faith without works hved, and came_ to 
heaven : but without faith never man had life. The thief, 
that was hanged when Christ suffered, did believe only, and 
the most merciful God jusiitied him. And because no man 
shall sav a^ain, that he lacked time to do good works, for else 
he would have done them ; truth it is. and I will not contend 
therem ; but this I will surely affirm, that faith only saved 
him. If he had lived, and not regarded faith and the works 



1 John vi. 29. 



64 



A SERMON OF GOOD WORKS. 



thereof, he should have lost his salvation again. But this is 
the effect that I say, that faith by itself saved him ; but works 
by themselves never justified any man. Here ye have heard 
the mind of St. Chrysostom ; whereby you may perceive, 
that neither faith is without works — having opportunity 
thereto — nor works can avail to everlasting life, without faith. 



A SERMON 



OF 

CHRISTIAN LOVE AND CHARITY. » 

Of all things that be good to be taught unto Christian 
people, there is nothing more necessary to be spoken of, and 
daily called upon, than charity : as well for that all manner 
of works of righteousness be contained in it ; as also that the 
decay thereof is the ruin or fall of the world, the banishment 
of virtue, and the cause of all vice. And forsomuch as almost 
every man maketh and frameth to himself charity after his 
own appetite ; and, how detestable soever his life be both 
unto God and man, yet he persuadeth himself still that he 
hath charity : therefore you shall hear now a true and plain 
description or setting forth of charity, not of men's imagina- 
tion, but of the very words and example of our Saviour Jesus 
Christ. In which description or setting forth, every man, as 
it were in a glass, may consider himself, and see plainly 
without error^ whether he be in the true charity or not. 

Charity is, to love God with all our heart, all our life, and 
all our powers and strength. With all our heart ; that is to 
say, that our heart, mind, and study be set to believe his word, 
to trust in him, and to love him above all other things that we 
love best in heaven or in earth. With all our life ; that is to 
say, that our chief joy and delight be set upon him and his 
honour ; and our whole life given unto the service of him 
above all things, with him to live and die, and to forsake all 
other things rather than him : for he that loveth his father or 
mother, son or daughter, house or land, more than me, saith 
Christ, is not worthy to have me.^ With all our powers ; 
that is to say, that with our hands and feet, with our eyes and 
ears, our mouths and tongues, and with all other parts and 
powers both of body and soul, we should be given to the 
keeping and fulfilling of his commandments. This is the first 



Matt. X. 37 ; Mark x. 29. 
6* 



(65) 



66 



THE FIRST PART OF THE 



and principal part of charity ; but it is not the whole : for 
charity is also to love every man, good and evil, friend and 
foe ; and whatsoever cause be given to the conn-arv, yet 
nevertheless to bear good will and heart unto everv man to 
use ourselves well unto them, as well in words aiid counte- 
nance, as in all our outward acts and deeds : for so Christ 
himself taught, and so also he performed in deed. Of the love 
of God he taught on this wise\into a Doctor of the law, that 
asked him which was the great and chief commandment in 
the Law : Love thy Lord God, said Christ, with all thy heart, 
with all thy soul, and with all thy mind,-^ And of the love 
that we ought to have among ourselves each to other, he 
teacheth us thus : You have heard it t<tuo;ht in times past, 
Thou shalt love thy friend, and hate thy foe : but I tell you, 
Love your enemies; speak well of them that defame 'and 
speak evil of you ; do well to them that hate you ; pray for 
them that vex and persecute you ; that you mav be the 'chil- 
dren of your Father that is in heaven : for he maketh his sun 
to rise both upon the evil and good, and sendeth rain to the 
just and unjust. ' For if you love them that love vou, what 
reward shall you have ? Do not the Publicans 'likewise ? 
And if you speak well only of them that be your brethren 
and dearly beloved friends, what great matter'is that? Do 
not the heathen the same also I- ^These be the verv words 
of our Saviour Christ himself, touching the love of our neioii- 
bour. And forasmuch as the Pharisees, with their most pesti- 
lent traditions and false interpretations, and glosses, had cor- 
rupted and almost clearly stopped up this pure well of God's 
lively word ; teaching that this love and charitv pertained 
only to a man's friends, and that it was sufiicient' for a man 
to love them which do love him, and to hate his foes : there- 
fore Christ opened this well again ; purged it and scoured it 
by giving unto his godly law of charity a true and clear in- 
terpretation, which is this ; that we ought to love everv man, 
both friend and foe : adding thereto wliat commoditv we shall 
have thereby, and what incommodity by doino; the' conti^arv. 
What thing can we wish so good for us, as the eternal hea- 
venly Father to reckon and take us for his children ? And 
this shall we be sure of, saith Christ, if we love every man 
without exception. And if we do otherwise, saith he,' we be 
no better than the Pharisees, Ptibhcans, and Heathen : and 
shall have our revrard with them ; that is, to be shut out h'om 



1 .Matt. xxii. 37. 



2 Matt. V. 43-48. 



SERMON OF CHARITY. 



67 



the number of God's chosen children, and from his everlast- 
ing inheritance in heaven. 

Thus of true charity Christ taught, that every man is bound 
to love God above all things ; and to love every man, friend 
and foe. And thus likewise he did use himself, exhorting his 
adversaries, rebuking the faults of his adversaries ; and when 
he could not amend them, yet he prayed for them. First, he 
loved God his Father above all things; so much, that he 
sought not his own glory and will, but the glory and will of 
his Father. I seek not, said he, mine own wdll, but the will 
of him that sent me.^ Nor refused he to die, to satisfy his 
F ther's will ; saying. If it may be, let this cup of death pass 
from me ; if not, thy will be done, and not mine.^ He loved 
not only his friends ; but also his enemies ; which in thefr 
hearts bore exceeding great hatred against him, and with their 
tongues spake all evil of him, and in their acts and deeds pur- 
sued him with all their might and power, even unto death : 
yet all this notwithstanding, he withdrew not his favour from 
them ; but still loved them, preached unto them of love, re- 
buked their false doctrine, their wicked living, and did good 
unto them, patiently taking whatsoever they spake or did 
against him. When they gave him evil words, he gave none 
evil again ; when they did strike him, he did not smite again ; 
and when he suffered death, he did not slay them, nor threaten 
them, but prayed for them, and did put all things to his Fa- 
ther's will. And as a^ sheep that is led unto the shambles to 
be slain, and as a lamb that is shorn of his fleece, maketh no 
noise nor resistance ; even so went he to his death without 
any repugnance, or opening of his mouth to say any evil.^ 

Thus have I set forth unto you what charity is, as well by 
the doctrine as by the example of Christ himself : whereby 
also every man may without error know himself, what state 
and condition he standeth in ; whether he be in charit}-, and 
so the child of the Father in heaven, or not. For, although 
almost every man persuadeth himself to be in charit}-, yet let 
him examine none other man but his own heart, his life and 
conversation ; and he shall not be deceived, but truly discern 
and judge whether he be in perfect charit}^ or not. For he 
that followeth not his own appetite and will, but giveth him- 
self earnestly to God to do all his will and commandments, he 
may be sure that he loveth God above all things : and else, 
surely he loveth him not, whatsoever he pretend ; as Christ 



1 John V. 30. 2 Matt. xxvi. 39. ^ Isa. liii. 7 ; Acts viii. 32.^ 



68 



THE SECOND PART OF THE 



said, If ye love me, keep my commandments.^ For he that 
knoweth my commandments, and keepeth them, he it is, saith 

me"5 n t ^^^"^ ^^"i^' He that oveth 

me, ^vdl keep my word: and my Father will love him : and 
we will both come to him, and dwell with him: and i; thai 
oveth me not, will not keep my words.a And likew se he 
that beareth a good heart and mind, and useth well hi to^Je 
and deeds unto every man, friend and foe, he maVknow 
thereby that he hath charity. And then he is sure also tha^ 
Almighty God taketh lum for his dearly beloved son as S 
John saith Hereby manifestly are known the chUdren of God 
from the chiklren of the devil ; for whosoever doth no lore 
his brother, belongeth not unto God.^ 



THE SECOND PART OF THE SERMON OF CHARITY. 

You have heard a plain and fruitful setting forth of charity 
and how profitable and necessary a thing "charitv is Tow 
charnj- stretcheth itself both to God and man, friei\d and foe! 
and that by the doctrine and example of Christ; and also 
who may certify himself whether he be in perfect charity or 
not. Aow, as concerning the same matter it foUoweth. The 
perverse nature of man, corrupt with sin, and destimte of 

l5 1 '''' '^'"'^''^ " that a 

man should love ins enemy; and hath many persuasions 
vhich bring him to the contrary. Against all which reasons, 

%iour Christ; who lovmg us, when we were his enemies, 
doth teach us to ove our enemies. He did patiendy take for 
us many reproaches ; suffered beating and most cruel death : 
1 herefoi-e we be no members of him, if we wiU not follow 
him. Christ, saith St. Peter, suffered for us, leaving us an 
example that we should follow him.^ 

FurtheTmore, we must consider, that to love our friends, is 
no more but that which thieves, adulterers, homicides, and all 

airhrmpT''°f' t \ *at Jews, Turks, Infidels, and 

all buue beasts, do love them that be their friends; of whom 

■John xiv.15 Mohn^H,2i 3 John xiv. 23, 24. 

1 John lu. 10. 6 1 Pet, gj, ' 



SERMON OF CHARITY. 



69 



they have their livmg, or any other benefits. But to love 
enemies, is the proper condition only of them that be the 
children of God, the disciples and followers of Christ. Not- 
withstanding, mean's froward and corrupt nature weigheth over 
deeply many times the offence and displeasure done unto him 
bv enemies ; and thinketh it a burden intolerable, to be bound 
to love them that hate him. But the burden should be easy 
enough, if, on the other side, every man would consider, what 
displeasure he hadi done to his enemy again, and what plea- 
sure he hath received of his enemy. And if we find no equal 
or even recompence, neither in receiving pleasures of our 
enemy, nor in requiting displeasures unto him again ; then 
let us ponder the displeasures which we have done against 
Almighty God; how often and how giievously we have 
off'ended him : whereof if we will have of God forgiveness, 
there is none other remedy but to forgive the ofi"ences done 
unto us ; which be very small in comparison of our offences 
done against God. And if we consider that he which hath 
offended us deserveth not to be forgiven of us ; let us con- 
sider again, that we much less deserve to be forgiven of God. 
And afthough our enemy deserve not to be forgiven for his 
own sake, yet we ought' to forgive him for God's love ; con- 
sidering how great and many benefits we have received of him 
without our deserts ; and that Christ hath deserved of us, that 
for his sake v/e should forgive them their trespasses com- 
mitted against us. 

But here may rise a necessary question to be dissolved. If 
charity require to think, speak, and do well unto every man, 
both good and evil; how can Magisti^ates execute justice 
upon malefactors or evil-doers with charit}- ? Hov/ can they 
cast evil men in prison, take away their goods, and some- 
times their lives, according to laws, if charity will not sufier 
them so to do ? 

Hereunto is a plain and a brief answer ; That plagues and 
punishments be not evil of themselves, if they be well taken 
of the harmless : and to an evil man they are both good and 
necessary ; and may be executed according to charity, and 
with charit}' should' be executed. For declaration whereof, 
you shall understand that charity hath two ofiices, the one 
contrary to the other, and yet both necessary to be used 
upon raen of contrary sort and disposition. The one ofiice 
of charity is, to cherish good and harmless men ; not to op- 
press them with false accusations; but to encourage them 
with rewards to do well, and to continue in well doing ; de- 



70 



THE SECOND PART OF THE 



fending them with the sword from their adversaries. And the 
office of bishops and pastors is, to praise good men for well 
donig, that they may continue therein ; and to rebuke and 
correct by the word of God the offences and crimes of all 
evil-disposed persons. For the other office of charity is, to 
rebuke, correct, and punish vice, without regard of persons ; 
and IS to be used against them only that be evil men, and 
malefactors or evil-doers. And that it is as well the office of 
chanty to rebuke, punish, and correct them that be evil, as it 
IS to cherish and reward them that be good and harmless^ 
St. Paul declareth, writing to the Romans^; saying, That the 
high powers are ordained of God, not to be dreadful to them 
that do well but unto malefactors ; to dmxv the sword to take 
vengeance of him tliat committeth the sm.^ And St. Paul 
biddeth Timothy stoutly and earnestly to rebuke sm by the 
word of God.^ So that both offices should be diligently exe- 
cuted, to fight against the kingdom of the devd ; the Preacher 
With the word, and the Governor with the sword : else they 
neither love God nor them whom they govern ; if, for lack 
of correction they wilfully suffer God to be offended, and 
them whom they govern to perish. For as every loving 
father correcteth his nauiral son when he doth amiss, or else 
he loveth him not; so aU Governors of realms, countries, 
towns, and houses, should lovingly correct them which be 
offenders under their governance^ and cherish them which 
live innocently, if they have any respect either unto God and 
their off.ce, or love unto them of whom they have governance. 
And such rebukes and punishments of them that offend must 
be done in due time ; lest by delay the offenders faU head- 
long into all manner of mischief ; and not only be evil them- 
selves, but also do hurt unto many men, drawing others, by 
their evil example, to sin and outrage after them: as one 
thief may both rob many men, and also make many thieves ; 
and one seditious person may allure many, and annoy a whole 
town or country. And such evil persons that be' so great 
offenders of God and the commonweal, charity requireth to 
be cut off from the body of the commonweal, lest they cor- 
rupt other good and honest persons ; like as a good Surgeon 
cutteth away a rotten and festered member, for love he hath 
to the whole body, lest it infect other members adjoining 
unto it, ^ 

Thus it is declared unto you, what true charity or Chris- 



1 Rom. xiii. 1-4. 2 1 xim. v. 20 



SERMON OF CHARITY. 



71 



tian love is, so plainly that no man need to be deceived : 
which love whosoever keepeth, not only toward God, whom 
he is bound to love above all things, but also toward his 
neighbour, as well friend as foe, it shall surely keep him from 
all offence of God, and just offence of man. Therefore bear 
well away this one short lesson ; That by true Christian 
charity, God ought to be loved, above all things ; and all 
men ought to be loved, good and evil, friend and foe ; and to 
all such we ought, as we may, to do good ; those that be 
good, of love to encourage and cherish, because they be good ; 
and those that be evil, of love to procure and seek their cor- 
rection and due punishm^ent, that they may thereby either be 
brought to goodness, or at the least, that God and the com- 
monwealth may be the less hurt and offended. And if we 
thus direct our life by Christian love and charity, then Christ 
doth promise and assure us, that he loveth us ; that we be the 
children of our heavenly Father ; reconciled to his favour ; 
very members of Christ ; and that, after this short time of 
this present and mortal life, we shall have with him everlast- 
ing life in his everlasting kingdom of heaven. Therefore to 
him, with the Father, and the Holy Ghost, be all honour and 
glory, now and for ever. Amen, 



AN EXHOETATION 

AGAINST 

THE FEAR OF DEATH. 

It is not to be marvelled that worldly men do fear to die. 
For death depriveth them of all worldly honours, riches, and 
possessions, in the fruition whereof the worldly man counteth 
himself happy, so long as he ma^v^ enjoy them at his own 
pleasure : and otherwise, if he be dispossessed of the same 
without hope of recovery, then he can no otherwise think of 
himself, but that he is unhappy ; because he hath lost his 
worldly joy anfl pleasure. Alas, thinketh this carnal man, 
shall I now depart for ever from all my honours, all my trea- 
sure ; from my country, friends, riches, possessions, and 
worldly pleasures, which are my joy and heart's delight? 
Alas, that ever that day should come, when all these I must 
bid farewell at once^ and never enjoy any of them after. 
Wherefore it is not without great cause spoken of the Wise 
Man, O death, how bitter and sour is the remembrance of 
thee to a man that liveth in peace and prosperity in his sub- 
stance ; to a man living at ease, leading his life after his own 
mind without trouble, and is therewithal well pampered and 
fed !^ There be other men, whom this world doth not so 
greatly laugh upon, but rather vex and oppress with poverty, 
sickness, or some other adversity : yet they do fear death, 
partly because the flesh abhorreth naturally its own sorrow- 
ful dissolution, which death doth threaten to them ; and 
partly by reason of sicknesses and painM diseases, which 
be most strong pangs and agonies in the flesh, and use com- 
monly to come to sick men before death, or at the least 
accompany death, whensoever it cometh. 

Although these two causes seem great and weight}^ to a 
worldly man, whereupon he is moved to fear death ; yet there 
is another cause much greater than any of these afore rehearsed. 



(72) 



^ Ecclus. xli. L 



EXHORTATION AGAIXST THE FEAR OF DEATH. 73 

for which indeed he hath just cause to fear death ; and that 
is, the state and condition where unto, at the last end, death 
bringeth all them that have their hearts fixed upon this world, 
without repentance and amendment. This state and condi- 
tion is called the second death ; Vv'hich unto all such shall 
ensue after this bodily death. And this is that death which 
indeed ought to be dreaded and feared : for it is an everlast- 
ing loss, without remedy, of the grace and favour of God, 
and of everlasting joy, pleasure, and felicity. And it is not 
only the loss for ever of all tliese eternal pleasures ; but also 
it is the condemnation both of body and soul, without either 
appellation or hope of redemption, unto everlasting pains in 
hell. Unto this state death sent the unmerciful and ungodly 
rich man, that Luke speaketh of in his Gospel ;^ who living in 
all wealth and pleasure in this world, and cherishing himself 
daily with dainty fare and gorgeous apparel, despised po©r 
Lazarus, that lay pitiful at his gate, miserably plagued and 
full of sores, and also grievously pined with hunger. Both 
these two were arrested by death ; which sent Lazarus, the 
poor miserable man, by angels anon unto Abraham's bosom; 
a place of rest, pleasure, and consolation : but the unmercihil 
rich man descended down into hell ; and being in torments, he 
cried for comfort, complaining of the intolerable pain that he 
suffered in that flame of fire : but it was too late. So unto 
this place bodily death sendeth all them that in this world 
have their joy and felicity ; all them that in this world be 
unfaithful unto God, and uncharitable unto their neighbours, 
so dying without repentance and hope of God's mercy. 
Wherefore it is no marvel, that the worldly man feareth 
death : for he hath much more cause so to do, than he him- 
self doth consider. 

Thus we see three causes why worldly men fear death. 
One, because they shall lose thereby their worldly honours, 
riches, possessions, and all their heart's desires : another 
because of the painful diseases and bitter pangs, which com- 
monly men suffer, either before or at the time of death : but 
the chief cause above all other, is the dread of the miserable 
state of eternal damnation both of body and soul, which they 
fear shall follow, after their departing from the worldly 
pleasures of this present life. 

For these causes be all mortal men, which be given to the 
love of this world, both in fear and state of death through sin, 



1 Luke xvi. 19-26. 
7 



74 THE FIRST PART OF THE EXHORTATION 

as the holy Apostle saith,i so long as they live here in this 
world. 

But, everlasting thanks be to Almighty God for ever, there 
is never a one of all these causes, no, nor yet they altogether, 
that can make a true Christian man afraid to die — who is the 
very member of Christ, the temple of the Holy Ghost,^ the 
son of God, and the very inheritor of the everlasting kingdom 
of heaven — but plainly contrary, he conceiveth great and 
many causes, undoubtedly grounded upon the infallible and 
everlasting truth of the Word of God, which move hhn, not 
only to put away the fear of bodily death, but also, for the 
manifold benefits and singular commodities, which ensue unto 
every faithful person by reason of the same, to wish, desire, 
and long heartily for it. For death shall be to him no death 
at all ; but a very deliverance from death, from all pains, 
cares, and sorrows, miseries, and wretchedness of this world ; 
and the very entry into rest ; and a beginning of everlasting 
joy; a tasting of heavenly pleasures, so great, that neither 
tongue is able to express, neither eye to see, nor ear to hear 
them, no, nor 'any earthly man's heart to conceive them.^ So 
exceeding great benefits they be, which God our heavenly 
Father, by his mere mercy, and for the love of his Son Jesus 
Christ, hath laid up in store, and prepared for them that hum- 
bly submit themselves to God's will, and evermore unfeign- 
edly love him from the bottom of their hearts. And we ought 
to believe, that death, being slain by Christ, cannot keep any 
man that steadfastly trusteth in Christ, under his perpetual 
tyranny and subjection ; but that he shall rise from death 
again unto glory at the last day, appointed by Almighty God, 
like as Christ our head did rise again, according to God's ap- 
pointment, the third day. For St. Augustine saith. The Head 
going before, the members trust to follow and come after. 
And St. Paul saith. If Christ be risen from the dead, we shall 
rise also from the same.^ And to comfort all Christian per- 
sons herein. Holy Scripture calleth this bodily death a sleep ; 
wherein man's senses be, as it were, taken from him for a 
season, and yet, when he awaketh, he is more fresh than he 
was when he went to bed. So, although we have our souls 
separated from our bodies for a season, yet at the general 
resurrection we shall be more fresh, beautiful, and perfect 
than we be now. For now we be mortal ; then shall we be 



» Heb. ii. 15. ^ I Cor. iii. 16. 3 1 Cor. ii. 9. 4 i q^^^ ^v. 20. 



AGAINST THE FEAR OF DEATH. 



75 



immortal : now infected with divers infirmities ; then clearly 
void of all mortal infirmities : now we be subject to all car- 
nal desires ; then we shall be all spiritual, desiring nothing 
but God's glory, and things eternal. 

Thus is this bodily death a door or entering unto life ; and 
therefore not so much dreadful, if it be rightly considered, as 
it is comfortable : not a mischief, but a remedy for all mischief : 
no enemy, but a friend : not a cruel tyrant, but a gentle guide ; 
leading us not to mortality but to immortality, not to sorrow 
and pain but to joy and pleasure, and that to endure for ever; 
if it be thankfully taken and accepted as God's messenger, 
and patiently borne of us for Christ's love, that suffered most 
painful death for our love, to redeem us from death eternal. 
According^ hereunto St. Paul saith. Our life is hid with Christ 
in God ; but when our life shall appear, then shall we also 
appear with him in glory. ^ Why then shall we fear to die, 
considering the manifold and comfortable promises of the 
Gospel, and of Holy Scriptures ? God the Father hath given 
us everlasting life, saith St. John, and this life is in his Son.^ 
He that hath the Son hath life ; and he that hath not the Son 
hath not life. And this I write, saith St. John, to you that 
believe in the name of the Son of God, that you may know 
that you have everlasting life, and that you do believe upon 
the name of the Son of God.^ And our Saviour Christ saith. 
He that belie veth in me hath life everlasting, and I will raise 
him from death to life at the last day.^ St. Paul also saith, that 
Christ is ordained and made of God our righteousness, our 
holiness and redemption, to the intent that he which will glory 
should glory in the Lord.^ St. Paul did contemn and set 
little by all other things ; esteeming them as dung, which 
before he had in very great price ; that he might be found in 
Christ, to have everlasting life, true holiness, righteousness, 
and redemption.^ Finally, St. Paul maketh a plain argument 
in this wise ; If our heavenly Fatlier Avould not spare his own 
natural Son, but did give him to death for us ; how can it be, 
that with him he should not give us all things P Therefore 
if we have Christ, then have we, with him and by him, all 
good things whatsoever we can in our hearts wish or desire, 
as victory over death, sin, and hell ; we have the favour of 
God, peace ^yixh him, holiness, wisdom, justice, power, life. 



1 Col. iii. 3, 4. 2 1 John v. 11. 3 i John v. 12, 13. 

4 John vi. 40. 5 1 Cor. i. 30, 31. 6 phU. iii. 8, 9. 

7 Rom. viii. 32. 



76 THE SECOND PART OF THE EXHORTATION 

and redemption ; we have by him perpetual health, wealth, 
joy, and bliss everlasting. 



THE SECOND PART OF THE SERMON AGAINST 
THE FEAR OF DEATH, 

It hath been heretofore showed you, that there be three 
causes, wherefore men do commonly fear death. First, the 
sorrowful departing from worldly goods and pleasures. The 
second, the fear of the pangs and pains that come with death. 
The last and principal cause is, the horrible fear of extreme 
misery, and perpetual damnation in time to come. And yet 
none of these three causes troubleth good men ; because they 
stay themselves by true faith, perfect charity, and sure hope 
of the endless joy and bliss everlasting. 

All those therefore have great cause to be fall of joy, that 
be joined to Christ with true faith, steadfast hope, and perfect 
charity; and not to fear death, nor everlasting damnation. 
For death cannot deprive them of Jesus Christ; nor can any 
sin condemn them that are grafted surely in him, which is 
their only joy, treasure, and life. Let us repent of our sins, 
amend our lives, trust in his mercy, and satisfaction; and 
death can neither take him from us, nor us from him. For 
then, as St. Paul saith, whether we live or die, we be the 
Lord's own.^ And again he saith, Christ did die, and rose 
again, because he should be Lord both of the dead and quick.^ 
Then, if we be the Lord's own when we be dead, it must 
needs follow that such temporal death not only cannot harm 
us, but also that it shall be much to our profit, and join us 
unto God more perfectly. And thereof the Christian heart 
may surely be certified by the infallible or undeceivable truth 
of Holy Scripture. It is God, saith St. Paul, which hath 
prepared us unto immortality : and the same is he which hath 
given us an earnest of the Spirit.^ Therefore let us be always 
of good comfort; for we know that so long as we be in the 
body, we be as it were far from God in a sti'ange country, 
subject to many perils, walking without perfect sight and 



1 Rom. xiv. 8. 



2 Rom. xiv. 9. 



3 2 Cor. V. 5. 



AGAINST THE FEAR OF DEATH. 



77 



knowledge of Almighty God, only seeing him by faith in 
Holy Scriptures. But we have a courage and desire rather 
to be at home with God and our Saviour Christ, far from the 
body; where we may behold his Godhead, as he is, face to 
face, to our everlasting com.fort. These be St. Paul's words 
in effect: whereby we may perceive, that the life in this world 
is resembled and likened to a pilgrimage in a strange country, 
far from God; and that death, delivering us from our bodies, 
doth send us straight home into our own country, and maketh 
us to dwell presently with God for ever, in everlasting rest 
and quietness : so that to die is no loss, but profit and winning 
to all true Christian people. What lost the thief, that hanged 
on the cross with Christ, by his bodily death? Yea, how 
much did he gain by it ! Did not our Saviour say unto him. 
This day thou shalt be with me in Paradise P And Lazarus, 
that pitiful person, that lay before the rich man's gate, pained 
with sores, and pined with hunger; did not death highly pro- 
fit and promote him, which by the ministry of angels sent him 
unto Abraham's bosom,^ a place of rest, joy, and heavenly 
consolation ? Let us think none other, good Christian people, 
but Christ hath prepared, and made ready before, the same 
joy and felicity for us, that he prepared for Lazarus and the 
thief. Wherefore, let us stick unto his salvation and gracious 
redemption ; and believe his word, serve him from our hearts, 
love and obey him : and whatsoever we have done heretofore 
contrary to his most holy will, now let us repent in time, and 
hereafter study to correct our life : and doubt not, but we shall 
find him as merciful unto us, as he was either to Lazarus, or 
to the thief: whose examples are written in Holy Scripture 
for the comfort of them that be sinners, and subject to sorrows, 
miseries, and calamities in this world; that they should not 
despair in God's mercy, but ever trust thereby to have for- 
giveness of their sins, and life everlasting, as Lazarus and the 
thief had. Thus I trust every Christian man perceiveth by 
the infallible or undeceivable word of God, that bodily death 
cannot harm nor hinder them that truly believe in Christ; but 
contrariwise shall profit and promote the Christian souls, 
which being truly penitent for their offences, depart hence in 
perfect charity, and in sure trust that God is merciful to them, 
forgiving their sins, for the merits of Jesus Christ his only 
natural Son. 

The second cause why some do fear death, is sore sickness 



1 Luke xxiii. 43. 



2 Luke xvi. 23. 



78 



THE SECOND PART OF THE EXHORTATION 



and grievous pams, which partly come before death, and 
partly accompany or come with death, whensoever it cometh. 
This fear is the fear of the trail iiesh, and a natural passion 
belonging unto the nature of a mortal man. But ti'ue faith in 
God's promises, and regard of the pains and pangs which 
Christ upon the cross suffered for us miserable smners, with 
consideration of the joy and everlasting life to come in hea- 
ven, will mitigate those pains, and moderate this fear, that it 
shall never be able to overthrow the heart}- desire and glad- 
ness, that the Christian soul hath to be separated from this 
corrupt body, that it may come to the gi^acious presence of our 
Saviour Jesus Christ, 'if we believe steadfasdy tlie Word of 
God, w^e shall perceive that such bodily sickness, pangs of death, 
or whatsoever dolorous pangs we suffer eidier before or with 
death, be nothing else in Christian men but the rod of our hea- 
venly and loving Father ; wherewith he mercifully cori'ecterh 
us, either to try and declare the faith of his patient children that 
they may be found laudable, glorious, and honourable in his 
sight, when Jesus Christ shall be openly shewed to be the 
Judge of all the' world, or else to chastise' and amend in them 
whatsoever offendeth his fatherly and gracious goodness, lest 
they should perish everlastingly.^ And this his correcdng rod 
is common to all them that be truly his. Therefore let us 
cast away the burden of sin that lieth so heavy on our necks, 
and return unto God by tiTie penance and amendment of our 
lives. Let us with patience run this course that is appomted : 
suffering, for his sake that died for our salvation, all sorrows 
and pangs of death, and death itself joyfully, when God send- 
eth it to us ; havuig our eyes fixed and set fast ever upon the 
Head and Captam of our faith, Jesus Christ; who, consider- 
ing the joy that he should come unto, cared neither for the 
shame nor pain of death,^ but wilhngiy conforming and framincr 
his will to his Father's will, most patiendy suffered the mos^t 
shameful and painful death of the cross,2"being innocent and 
harmless. And now therefore he is exalted in heaven, and 
everlastingly sitteth on the right hand of the throne of God the 
Father. Let us call to our remembrance therefore the life and 
joys of heaven, that are kept for all them that patiendv do suffer 
here with Christ; and consider that Christ suffered ail his pam- 
ful passion by sinners, and for sinners ; and then w^e shall with 
patience, and the more easily, suffer such sorrows and pains, 
when they come. Let us not set at light the chastising- of the 



1 Heb. xii. 2. 



2 Piiii. ii. 8. 



AGAINST THE FEAR OF DEATH. 



79 



Lord ; nor grudge at him, nor fall from him, when of him we 
be corrected : for the Lord loveth them whom he doth correct, 
and beateth every one whom he taketh to be his child.^ "What 
child is that, saith St. Paul, whom the Father loveth, and doth 
not chastise ? If ye be without God's correction — which all 
his well-beloved and ti'ue children have — then be you but 
bastards, smally regarded of God, and not his true children.^ 

Therefore seeing that, when we have on earth our carnal 
fathers to be our correctors, we do fear them, and reverently 
take their correction; shall we not much more be in subjection 
to God our spiritual Father, by whom we shall have everlast- 
inp; life ? And our carnal fathers sometimes correct us, even 
as^'it pleaseth them, without cause: but this Father justly cor- 
recteth us ; either for our sin, to the intent we should amend ; 
or for our commodity and wealth, to make us thereby par- 
takers of his holiness. Furthermore all correction, which 
God sendeth us in this present time, seemeth to have no joy 
and comfort, but sorrow and pain: yet it bringeth with it a 
taste of God's mercy and goodness towards them that be so 
corrected, and a sure hope of God's everlasting consolation in 
heaven. If then these sorrows, diseases, and sicknesses, and 
also death itself, be nothing else but our heavenly Father's 
rod ; whereby he certifieth us of his love and gi'acious favour, 
whereby he trieth and purifieth us, whereby he giveth unto 
us holiness, and certifieth us that, we be his children, and he 
our merciful Father ; shall not we then with all humility, as 
obedient and losing children, joyfully kiss our heavenly 
Father's rod; and ever say in our heart, with our Saviour 
Jesus Christ,- Father, if this anguish and sorrow which I feel, 
and death which I see approach, may not pass, but that thy 
will is that I must suffer them, Thy will be done P 



THE THIRD PAKT OF THE SERMON AGAINST THE 
FEAR OF DEATH. 

In this Sermon against the Fear of Death, two causes were 
declared, which commonly move worldly men to be in much 
fear to die : and yet the same do nothing trouble the faithful 



1 Heb. xii. 6. 2 Heb. xii. 8. ^ Matt. xxvi. 38, 39. 



80 



THE THIRD PART OF THE EXHORTATION 



and good livers, when death cometh ; but rather give them 
occasion greatly to rejoice, considering that they shall be de- 
livered from the sorrow and misery of this world, and be 
brought to the great joy and felicity of the life to come. 

Now the third and special cause, why death indeed is to 
be feared, is the miserable state of the worldly and ungodly 
people after their death. But this is no cause at all, why 
the godly and faithful people should fear death : but rather 
contrariwise, their godly conversation in this life, and belief 
m Christ, cleaving continually to his merits, should make 
them to long sore after that life, that remaineth for them un- 
doubtedly after this bodily death. Of this immortal state, after 
this transitory life ; where v/e shall live evermore in the pre- 
sence of God, in joy and rest, after victory over all sickness, 
sorrows, sin, and death ; there be many plain places of Holy 
Scripture, which confirm the weak conscience against the 
fear of all such dolors, sicknesses, sin, and bodily death ; to 
assuage such trembling and ungodly fear ; and to encourage 
us with comfort^ and hope of a blessed state after this liffe. 
St. Paul wishetK unto the Ephesians, that God the Father of 
glory would give unto them the spirit of wisdom and revela- 
tion ; that the eyes of their hearts might have light to know 
him, and to perceive how great things he had called them 
unto, and how rich an inheritance he hath prepared after this 
life, for them that pertain unto him.^ And St. Paul him.self 
declareth the desire of his heart ; which was to be dissolved 
and loosed from his body, and to be with Christ : which, as 
he said, was much better for him, although to them it was 
more necessary that he should live f which he refused not for 
their sakes. Even like as St. Martin said. Good Lord, if I 
be necessary for thy people to do good unto them, I will re- 
fuse no labour : but else for mine own self, I beseech thee to 
take my soul. 

_ Now the holy fathers of the old Law, and all faithful and 
righteous men which departed before our Saviour Christ's 
ascension into heaven, did by death depart from troubles unto 
rest, from the hands of their enemies into the hands of God, 
from^ sorrows and sicknesses unto joyful refreshing in Abra- 
ham's bosom, a place of all comfort and consolation, as the 
Scriptures do plainly by manifest words testify. The Book 
of Wisdom saith, that the righteous men's souls be in the 
hand of God, and no torment shall touch them. They seemed 



1 Ephes. i. 17, 18. 



2 Phil. i. 23, 24. 



4 



AGAINST THE FEAR OF DEATH. 



81 



to the eyes of foolish men to die, and their death was counted 
miserable, and their departing out of this world wretched ; but 
they be in rest.^ And another place saith, that the righteous 
shall live for ever, and their reward is with the Lord, and their 
minds be with God, who is above all : therefore they shall 
receive a glorious kingdom, and a beautiful crown at the 
Lord's hand.2 And in another place the same book saith, The 
righteous, though he be prevented with sudden death, never- 
theless he shall be there, where he shall be refreshed.^^ Of 
Abraham's bosom Christ's words be so plain, that a Christian 
man needeth no more proof of it. Now then if this were the 
state of the holy fathers and righteous men, before the coming 
of our Saviour, and before he was glorified ; how much more 
then ought all we to have a steadfast faith, and a sure hope 
of this blessed state and condition, after our death ; seeing 
that our Saviour now hath performed the whole work of our 
redemption, and is gloriously ascended into heaven, to pre- 
pare our dwelling-places with him, and said unto his Father, 
Father, I will that where I am my servants shall be with me.^ 
And we know, that whatsoever Christ will, his Father will 
the same : wherefore it cannot be, but, if we be his faithful 
servants, our souls shall be with him after our departure out 
of this present life. St. Stephen when he was stoned to 
death, even in the midst of his torments, what was his mind 
most upon ? When he was full of the Holy Ghost, saith Holy 
Scripture, having his eyes hfted up into heaven, he saw the 
glory of God, and Jesus standing on the right hand of God.^ 
The which truth after he had confessed boldly before the ene- 
mies of Christ, they drew him out of the city, and there they 
stoned him ; who cried unto God, saying, Lord Jesus Christ, 
take my spirit.^ And doth not our Saviour say plainly in St. 
John's^Gospel, Verily, verily, I say unto you. He that heareth 
my word, and believeth on him that sent me, hath everlasting 
life, and cometh not into judgment, but shall pass from death 
to Hfe P Shall we not then think that death to be precious, 
by the which we pass unto life ? 

Therefore it is a true saying of the Prophet, The death of 
the holy and righteous men is precious in the Lord's sight.^ 
Holy Simeon, after that he had his heart's desire in seeing 
our Saviour — that he ever longed for in all his life — he em- 



1 Wisd. iii. 1-3. 

John xvii. 24. 
7 John V. 24. 



2 Wisd. V. 15, 16. 
^ Acts vii. 55. 
^ Ps. cxvi. 15. 



3 Wisd. iv. 7. 
6 Acts vii. 59. 



82 THE THIRD PART OF THE EXHORTATION 

braced or took him in his arms, and said ; Now, Lord, let me 
depart in peace, for mine eyes have beholden that Saviour 
which thou hast prepared for all nations.^ 

It is truth therefore, that the death of the righteous is called 
peace, and the benefit of the Lord ; as the Church saith, in 
the name of the righteous departed out of this world ; My 
soul, turn thee to thy rest, for the Lord hath been good to 
thee, and rewarded thee.^ And we see by Holy Scripture, 
and other ancient histories of martyrs, that the holy, faithful, 
and righteous, ever since Christ's ascension, or going up, in 
their death did not doubt but that they went to Christ in 
spirit, which is our life, health, wealth, and salvation. John 
m his holy Revelation saw an hundred forty and four 
thousand Virgins and Innocents, of whom he said. These 
follow the Lamb Jesus Christ wheresoever he goeth.^ And 
shortly after in the same place he saith ; I heard a voice from 
heaven saying unto me. Write, happy and blessed are the 
dead which die in the Lord : from henceforth surely, saith 
the Spirit, they shall rest from their pains and labours ; for 
their works da follow them:* so that then they shall reap 
with joy and comfort, that which they sowed with labours 
and pains. 

They that sow in the Spirit, of the Spirit shall reap ever- 
lasting life. Let us therefore never be weary of well-doing : 
for when the time of reaping or reward cometh, we shall reap, 
without any weariness, everlasting joy.^ Therefore while we 
have time, as St. Paul exhorteth us, let us do good to all 
men ;^ and not lay up our treasure in earth, where rust and 
moths corrupt it :7 which rust, as St. James saith, shall bear 
witness against us at the great day, condemn us, and shall like 
most burning fire torment our fiesh.^ Let us beware there- 
fore, as we tender our own wealth, that we be not in the 
number of those miserable, covetous, and wretched men, 
which St. James biddeth mourn and lament for their greedy 
gathering and ungodly keeping of goods.9 Let us be wise in 
time, and learn to follow the wise example of the wicked 
Steward. Let us so wisely order our goods and possessions, 
committed unto us here by God for a season, that we may 
truly hear and obey this commandment of our Saviour Christ : 
I say unto you, saith he, make you friends of the wicked 



^ Luke ii. 29-32 
4 Rev. xiv. 13. 
Matt. vi. 19. 



2 Ps. cxvi. 7. 3 i^ev. xiv. 4. 

5 Gal. vi. 8, 9. 6 Qai. vi. 10. 

^ James v. 3. 9 James v. 1 



AGAINST THE FEAR OF DEATH. 



83 



mammon, that they may receive you into everlasting taber- 
nacles or dwellings.^ Riches be called wicked, because the 
world abuseth them unto all wickedness, which are otherwise 
the good ofifis of God, and the instruments whereby God's 
servants do truly serve him in using of the same. He com- 
manded them not to make them rich fiiends, to get high dig- 
nities and worldly promotions, to give great gifts to rich men 
that have no need thereof ; but to make them friends of poor 
and miserable men, unto whom whatsoever they give, Christ 
taketh it as gi^en to himself. And to these friends Christ in 
th^ Gospel giveth so gi-eat honour and pre-eminence, that he 
saith, thev shall receive them that do good unto them into 
everlasting houses ; not that men shall be our rewarders for 
our well-doing, but that Christ will reward us, and take it to 
be done unto himself, whatsoever is done to such frien3s. 

Thus making poor wretches our friends, we make our 
Saviour Christ our friend, whose members they are : whose 
misery as he taketh for his own misery, so their relief, suc- 
cour, and help, he taketh for his succour, relief, and help ; 
and will as much thank us and reward us for our goodness 
shewed to them, as if he himself had received like benefit at 
our hands : as he wimesseth in the Gospel, saying, What- 
soever ve have done to any of these simple persons, which 
do believe in me,. that have you done to myself.- Therefore 
let us dili2:ently foresee, that our faith and hope, which we 
have conceived in Almighty God and in our Saviour Christ, 
wax not faint ; and that the love, which we bear in hand to 
bear to him, wax not cold : but let us smdy daily and dili- 
gently to show ourselves to be the true honourers and lovers 
of God, by keepinof of his commandments, by doing of good 
deeds unto our needy neighbours, relieving by all means that 
we can their poverty- with our abundance and plentv', their 
ignorance with our wisdom and learning, and comfort their 
weakness with our strength and authority- ; calling all men 
back from evil-doing by godly counsel and good example, 
persevering still in well-doing, so long as we live. So shall 
we not need to fear death for any of those three causes afore- 
mentioned, nor yet for any other cause that can be imagined. 
But contrarily, considering the manifold sicknesses, troubles, 
and sorrows of the present life, the dangers of this perilous 
pilofrimasre, and the great encumbrance which our spirit hath 
by this sinful flesh and frail body, subject to death; Con- 



^ Luke xvi. 9. 



^ Matt. XXV. 40. 



84 



EXHORTATION AGAIXST THE FEAR OF DEATH. 



sidering also the manifold soitows and dang-erous deceits of 
this world on every side ; the intolerable pride, covetous- 
ness, and lechery, in time of prosperity : the impatient 
murmuring of them that be worldly, in time of adversitv ; 
which cease not to withdraw and pluck us from God, our 
Saviour Christ, from our life, wealth, or everlasting joy and 
salvation; Considering also the innumerable assaults of our 
ghostly enemy the devil, with all his fiery darts of ambition, 
pride, lechery, vain-glory, envy, malice, detraction, or back- 
biting, with other his innumerable deceits, eng-ines, and snares, 
whereby he goeth busily about to catch all men under his 
dominion, ever like a roaring lion, by all means searchino- 
whom he may devour :^ The faithful' Christian man which 
considereth all these miseries, perils, and incommodities ; 
whereunto he is subject so long as he here liveth upon earth: 
and on the other part considereth that blessed and comfortable 
state of the heavenly life to come, and the sweet condition 
of them that depart in the Lord ; — how they are delivered 
from the continual encumbrances of their mortal and sinful 
body; from all ^ the malice, crafts, and deceits of this world; 
from all the assaults of their ghostly enemy the devil ; to live 
in peace, rest, and endless quietness ; to hve in the fellowship 
of innumerable Angels, and with the congi-egation of perfect 
just men, as Patriarchs, Prophets, ]Martyrs,^and Confessors; 
and finally unto the presence of Almightv^ God and our Saviour 
Jesus Christ: — He that doth consider 'all tliese things; and 
beheveth them assuredly as they are to be believed, even 
from the bottom of his heart ; being established in God in 
this true faith, having a quiet conscience in Christ, a firm 
hope and assured trust in God's mercy, through the merits 
of Jesus Christ, to obtain this quietness, rest, and everlastino- 
joy ; shall not only be without fear of bodily death when ii 
cometh, but certainly, as St. Paul did, so shall he gladly — 
accordmg to God's will, and when it pleaseth God to call 
him out of this life — greatly desire in his heart, that he may 
be rid from all these occasions of evil, and hve ever to God's 
pleasure, in perfect obedience of his will, with our Saviour 
Jesus Christ :2 to whose gracious presence the Lord of his 
infinite mercy and grace bring us, to reign with him in life 
everlasting: to whom, with our heavenly Father, and the 
Holy Ghost, be glory in worlds without end. Amen, 



' 1 Pet. V. 8. 2 Pill I 23. 



A SERMON 



AGAINST 

CONTENTION AND BRAWLING. 

This day, good Christian people, shall be declared unto 
you, the unprofitableness and shameful unhonesty of conten- 
tion, strife, and debate ; to the intent that, when you shall see, 
as it were in a table painted before your eyes, the evil- 
favouredness and deformity of this most detestable vice, your 
stomachs may be moved to rise against it, and to detest and 
abhor that sin, which is so much to be hated, and so per- 
nicious and hurtful to all men. 

But among all kinds of contention, none is more hurtful 
than is contention in matters of religion. Eschew, saith St. 
Paul, foolish and unlearned questions, knowing, that they breed 
strife.^ It becometh not the servant of God to fight, or strive, 
but to be meek toward all men.- This contention and strife 
was in St. Paul's time among the Corinthians, and is at this 
time among us Englishmen. For too many there be, which, 
upon the ale-benches, or other places, delight to set forth cer- 
tain questions, not so much pertaining to edification, as to 
vain-glory, and shewing forth of their cunning ; and so un- 
soberly to reason and dispute, that, when neither part will 
give place to other, they fall to chiding and contention, and 
sometime from hot words to further inconvenience. St. Paul 
could not abide to hear among the Corinthians these words of 
discord or dissension, I hold of Paul, I of Cephas, and I of 
Apollos :^ Avhat would he then say, if he heard these words 
of contention, which be now almost in every man's mouth. 
He is a Pharisee, he is a Gospeller, he is of the new sort, he 
is of the old faith, he is a new-broached Brother, he is a good 
catholic Father, he is a Papist, he is an Heretic? O how the 
Church is divided ! O how the cities be cut and mangled ! 
O how the coat of Christ, that was without seam, is all to rent 



1 2 Tim. ii. 23. 2 2 Tim. ii. 24. 3 1 Cor. iii. 4. 

8 C85) 



86 



A SERMON AGAINST 



and torn ! O body mystical of Christ, where is that holy and 
happy unity, out of the which whosoever is, he is not m 
Christ ? If one member be pulled from another, where is the 
body ? If the body be drawn from the head, where is the life 
of the body? \s'e cannot be joined to Christ our Head, ex- 
cept we be glued with concord and charity one to another. 
For he that is not in this unity, is not of the Church of Christ, 
which is a congregation or unity toD:ether. and not a division. 
St. Paul saith. That as long as emulation or envying, conten- 
tion, and factions or sects, be amonof us, we be carnal, and 
walk according to the fleshly man.^ And St. James saith. If 
ye have bitter emulation or envying, and contention, in your 
hearts, glory not of it : for where contention is, there is un- 
steadfasmess. and all evil deeds.- And why do we not hear 
St. Paul, which prayeth us — whereas he might command us — 
saying, I beseech you in the name of our Lord Jesus Christ, 
that you will speak all one thing, and that there be no dissen- 
sion among you ; but that you will be one whole body, of one 
mind, and of one opinion in the truth. ^ If his desire be rea- 
sonable and honest, why do we not gi-ant it ■ If his request 
be for our profit, why do we refuse it 1 And if we list not to 
hear his petition or prayer, yet let us hear his exhortation ; 
where he saith. I exhort you that you walk as it becometh the 
vocation in which you be called, with all submission and 
meekness, with lenity and softness of mind, bearing with one 
another in charity, studying to keep the unity of the Spirit by 
the bond of peace : for there is one body, one Spirit, one 
faith, one baptism.* There is, saith he, but one body: of the 
which he can be no lively member, that is at variance with 
the other members. There is one Spirit, which joineth and 
knitteth all things in one. And how can this one Spirit reign 
in us, when we among ourselves be divided ? There is but 
one faith: and how can we then say, he is of the old faith, 
and he is of the new faith ? There is but one baptism : and 
then shall not all they which be baptized be one ? Contention 
causeth division : wherefore it ought not to be among Chris- 
tians, whom one faith and baptism joineth in an unity. But 
if we contemn St, Paul's request and exhortation, yet at the 
least let us regard his earnest entreating : in the which he 
doth very earnestly charofe us. and, as I may so speak, conjure 
us, in this form and manner ; If there be any consolation in 
Christ, if there be any comfort of love, if you have any fel- 



1 1 Cor. iii. 3. ^ James ill. 14, 16. 3 ] Cor. i. 10. Ephes. iv. 1-5. 



CONTENTION AND BRAWLING. 



87 



lowship of the Spirit, if you have any bowels of pity and 
compassion, fulfil my joy ; being all like affected, having one 
charity, being of one mind, of one opinion ; that nothing be 
done by contention, or vain glory.^ 

Who is he, that hath any bowels of pity, that will not be 
moved with these words so pithy ? Whose heart is so stony, 
that the sword of these words, which be more sharp than any 
two-edged sword, may not cut and break asunder ? Where- 
fore, let us endeavour ourselves to fulfil St. Paul's joy here in 
this place ; which shall be at length to our great joy in another 
place. Let us so read the Scripture, that by reading thereof 
we may be made the better livers, rather than the more con- 
tentious disputers. If any thing be necessary to be taught, 
reasoned, or disputed, let us do it with all meekness, softness, 
and lenity. If any thing shall chance to be spoken uncomely, 
let one bear another's frailty. He that is faulty, let him rather 
amend, than defend that which he hath spoken amiss ; lest 
he fall by contention from a foolish error into an obstinate 
heresy. For it is better to give place meekly, than to win 
the victory with the breach of charity ; which chanceth when 
every man will defend his opinion obstinately. If we be 
Christian men, why do we not follow Christ, who saith, 
Learn of me, for I am meek and lowly in heart P A Disciple 
must learn the lesson of his Schoolmaster, and a Servant 
must obey the commandment of his Master : He that is wise 
and learned, saith St. James, let him show his goodness by 
his good conversation, and soberness of his wisdom. For 
where there is envy and contention, that wisdom cometh not 
from God, but is worldly wisdom, man's wisdom, and deviHsh 
wisdom.3 For the wisdom that cometh from above, from the 
Spirit of God, is chaste and pure, corrupted with no evil 
affections ; it is quiet, meek, and peaceable, abhorring all de- 
sire of contention ; it is tractable, obedient, not grudging to 
learn, and to give place to them that teach better for their 
reformation. For there shall never be an end of striving and 
contention, if we contend who in contention shall be master, 
and have the overhand : we shall heap error upon error, if we 
continue to defend that obstinately, which was spoken unad- 
visedly. For truth it is that stiffness in maintaining an opinion 
breedeth contention, brawling, and chiding ; which is a vice 
among all other most pernicious and pestilent to common 
peace and quietness. And as it standeth betwixt two persons 



1 Philip, ii. 1, 2, 3. 2 Matt. xi. 29. ^ James iii. 13-17. 



88 



A SERMON AGAINST 



and parties — for no man commonly doth chide with himself— 
so it comprehendeth two most detestable vices : The one is, 
picking of quarrels, with sharp and contentious words ; the 
other standeth in froward answering, and multiplying evi] 
words again. 

The first is so abominable, that St. Paul saith, If any that 
is called a brother be a worshipper of idols, a brawler, a picker 
of quarrels, a thief, or an extortioner, with him that is such a 
man see that ye eat not.^ Now here consider that St. Paul 
numbereth a scolder, a brawler, or a picker of quarrels, 
among thieves and idolaters : and many times there cometh 
less hurt of a thief, than of a railing tongue : for the one 
taketh away a man's good name ; the other taketh but his 
riches, which is of much less value and estimation than is his 
good name. And a thief hurteth but him from whom he 
stealeth; but he that hath an evil tongue troubleth all the 
town where he dwelleth, and sometime the whole country. 
And a railing tongue is a pestilence so full of contagiousness, 
that St. Paul willeth Christian men to forbear the company of 
such, and neither to eat nor drink with them.^ And whereas he 
will not that a Christian woman should forsake her husband, 
although he be an Infidel, or that a Christian servant should 
depart from his master, which is an Infidel and Heathen, and 
so suffereth a Christian man to keep company with an Infidel ; 
yet he forbiddeth us to eat or drink with a scolder, or quarrel 
picker. And also in the sixth chapter to the Corinthians, he 
saith thus. Be not deceived • for neither fornicators, neither 
worshippers of idols, neither thieves, nor drunkards, nor 
cursed speakers, shall dwell in the kingdom of heaven.^ It 
must needs be a great fault, that doth move and cause the 
father to disinherit his natural son. And how can it other- 
wise be, but that this cursed speakmg must needs be a most 
damnable sin ; the which doth cause God, our most merciful 
and loving Father, to deprive us of his most blessed kingdom 
of heaven ? 

Against the other sin, that standeth in requiting taunt for 
taunt, speaketh Christ himself, saying, I say unto you. Resist 
not evil ; but love your enemies, and say well by them that 
say evil by you, do well unto them that do evil unto you, and 
pray for them that do hurt and persecute you ; that you may 
be the children of your Father which is in heaven ; who suf- 
fereth his sun to rise both upon good and evil, and sendeth 



1 1 Cor. V. 11. 



2 1 Cor. vi. 9, 10. 



CONTENTION AND BRAWLING. 89 

his rain both upon the just and unjust.^ To this doctrine of 
Christ agreeth very weU the teaching of St. Paul, that chosen 
vessel of God, who ceaseth not to exhort and call upon us, 
saying, Bless them that curse you ; bless, I say, and curse 
not ; Recompense to no man evil for evil ; if it be possible, as 
much as lieth in you, live peaceably with all men.^ 



1 Matt. V. 39, 44, 45 



2 Rom. xii. 14, 17, 18. 



EXTRACT 



FHOM THE 



SECOND HOMILY OF THE SECOND BOOK 



ENTITLED 

AN HOMILY 

AGAINST 

PERIL OF IDOLATRY, AND SUPERFLUOUS DECKING OF 
CHURCHES. 



In what points the true ornaments of the church or temple 
of God do consist and stand, hath been declared in the two 
last Homihes, treating of the Right use of the Temple or 
House of God, and of the due Reverence that all true Christian 
people are bound to give unto the same. The sum whereof 
IS, That the church or house of God is a place appointed bv 
the Holy Scriptures, where the lively word of God ought to 
be read, taught, and heard, the Lord's holv name called upon 
by pubhc prayer, hearty thanks given to his Majesty for his 
infinite and unspeakable benefits bestowed upon us, his holy 
Sacraments duly and reverently ministered ; and that therefore 
all that be godly indeed ought both with diligence, at times 
appointed, to repair together to the said church, and there 
with all reverence to use and behave themselves before the 
Lord : and that the said church, thus godly used by the ser- 
vants of the Lord, in the Lord's true service, for the efi'ectual 
presence of God's grace—wherewith he doth by his holy 
word and promises endue his people, there present and 
assembled, to the attainment, as well of commodities worldly 
necessary for us, as also of all heavenly gifts, and life evei- 
lasting— is called by the word of God, as it is indeed tiie 
temple of the Lord, and the house of God ; and that therefore 
the due reverence thereof is stirred up in the hearts of the 
godly, by the consideration of these true ornaments of the 
said house of God, and not by any outward ceremonies or 
(90) 



A SERMON AGAINST PERIL OF IDOLATRY. 



91 



costly and glorious decking of the said house or temple of the 
Lord. Contrary to the which most manifest doctrine of the 
Scriptures ; and contrary to the usage of the primitive church, 
which was most pure and uncorrupt ; and contrary to the 
sentences and judgments of the most ancient, learned, and 
godly Doctors of the Church — as hereafter shall appear — 
the corruption of these latter days hath brought into the church 
infinite multitudes of images ; and the same, with other parts 
of the temple also, have decked with gold and silver, painted 
with colours, set them with stone and pearl, clothed them with 
silks and precious vestures, fancying untruly that to be the 
chief decking and adorning of the temple or house of God, 
and that all people should be the more moved to the due 
reverence of the same, if all corners thereof were glorious, 
and glistering with gold and precious stones. Whereas indeed 
they by the said images, and such glorious decking of the 
temple, have nothing at all profited such as were wise and 
of understandmg ; but have thereby greatly hurt the simple 
and unwise, occasioning them thereby to commit most hor- 
rible idolatry. And the covetous persons, by the same occa- 
sion, seeming to worship, and peradventure worshipping 
indeed, not only the images, but also the matter of them, gold 
and silver, as that vice is of all others in the Scriptures pecu- 
liarly called idolatry, or worshipping of images.^ 

Against the which foul abuses and great enormities shall 
be alleged unto you ; first, the authority of God's holy word, 
as well out of the Old Testament as of the New. And 
secondly, the testimonies of the holy and ancient learned 
Fathers and Doctors, out of their own works and ancient his- 
tories ecclesiastical ; both that you may at once know their 
judgments, and withal understand what manner of ornaments 
were in the temples in the primitive church, in those times 
which were most pure and sincere. Thirdly, the reasons 
and arguments made for the defence of images or idols, and 
the outrageous decking of temples and churches with gold, 
silver, pearl, and precious stones, shall be confuted ; and so 
this whole matter concluded. 

But lest any should take occasion, by the way, of doubting 
by words or names, it is thought good here to note first of all, 
that although in common speech we use to call the likeness or 
similitudes of men or other things, images, and not idols ; yet 
the Scriptures use the said two words, Idols and Images, in- 



1 Ephes. V. 5 ; Coloss. iii. 5. 



92 



A SERMON AGAINST 



differently for one thing alway. They be words of divers 
tongues and sounds, but one in sense and signification in the 
Scriptures. The one is taken of the Greek word El8co%ov, an 
idol ; and the other of the Latin word Imago, an image ; and 
so both used as English terms in the translating of Scriptures 
indifferently, according as the Septuaginta have in their trans- 
lation in Greek Et6w?^a, and St. Jerome in his translation of 
the same places in Latin hath Simulachra ; in English, Lnages, 
And in the New Testament, that which St, John calleth 
EtSwXof,^ St. Jerome likewise translateth Simulachrum, as in 
all other like places of Scripture usually he doth so translate. 
And TertuUian, a most ancient Doctor, and well learned in 
both the tongues, Greek and Latin, interpreting this place of 
St. John, Beware of Idols — that is to say, saith TertuUian, of 
the images themselves — the Latin words which he useth be, 
Effigies and Imago, that is to say, an image. And therefore 
it skilleth not, whether in this process we use the one term or 
the other, or both together, seeing they both — though not in 
common English speech, yet in Scripture — signify one thing. 
And though somfe, to blind men's eyes, have heretofore craftily 
gone about to make them to be taken for words of diverse 
significations in matters of religion, and have therefore usually 
named the likeness or similitude of a thing set up amongst the 
Heathen in their temples, or other places, to be worshipped, 
an idol ; but the like similitude with us, set up in the church, 
the place of worshipping, they call an image : as though these 
two words. Idol and Image, in Scripture, did differ in property 
and sense; which, as is aforesaid, differ only in sound and 
language, and in meaning be indeed all one, especially in the 
Scriptures and matters of religion. And our images also have 
been, and be, and, if they be publicly suffered in churches 
and temples, ever will be also worshipped, and so idolatry 
committed to them ; as in the last part of this Homily shall at 
large be declared and proved. Wherefore our images in tem- 
ples and churches be indeed none other but idols, as unto the 
which idolatry hath been, is, and ever vv^ill be committed. 

And first of all, the Scriptures of the Old Testament, con- 
demning and abhorring as well all idolatry or worshipping of 
images, as also the very idols or images themselves, especially 
in temples, are so many and plentiful, that it were almost an 
infinite work, and to be contained in no small volume, to 
record all the places concerning the same. For when God 



1 1 John V. 21. 



PERIL OF IDOLATRY. 



93 



had chosen to himself a peculiar and special people from 
amongst all other nations that knew not God but worshipped 
idols and false gods, he gave unto them certain ordinances 
and laws to be kept and observed of his said people. But 
concerning none other matter did he give either more, or more 
earnest and express, laws to his said people, than those that 
concerned the true worshipping of him, and the avoiding and 
fleeing of idols, and images, and idolatry: for that both the 
said idolatry is most repugnant to the right worshipping of 
him and his true glory, above all other vices, and that he 
knew the proneness and inclination of man's corrupt kind and 
nature to that most odious and abominable vice. Of the which 
ordinances and laws, so given by the Lord to his people con= 
cerning this matter, I will rehearse and allege some that be 
most special for this purpose, that you by them may judge of 
the rest. 



AN HOMILY 



FOR 

REPAIRINGj AND KEEPING CLEAN, AND COMELY ADORNING, 
OF CHURCHES. 

It is a common custom used of all men, when they intend 
to have their friends or neighbours to come to their houses to 
eat or drink with them, or to have any solemn assembly to 

treat and talk of any matter, they will have their houses 

which they keep in continual reparations — to be clean and 
fine ; lest they should be counted sluttish, or little to regard 
their friends a^d neighbours. How much more then ought 
the house of God, which we commonly call the Church, to 
be sufficiently repaired in all places, and to be honourably 
adorned and garnished, and to be kept clean and sweet, to the 
comfort of the people that shall resort thereunto ! 

It appeareth in the Holy Scripture, how God's house, 
which was called his holy temple, and was the mother church 
of all Jewry, fell sometimes into decay, and was oftentimes 
profaned and defiled, through the negligence and ungodliness 
of such as had the charge thereof. But when godly Kings 
and Governors were in place, then commandment was given 
forthwith that the church and temple of God should be re- 
paired, and the devotion of the people to be gathered for the 
reparation of the same. We read in the Second Book of the 
Kings, how that King Joas, being a godly Prince, gave com- 
mandment to the priests to convert certain offerings of the 
people towards the reparation and amendment of God's 
temple.^ Like commandment gave that most godly King 
J osias, concerning the reparation and re-edification of God's 
temple, which in his time he found in sore decay 

It hath pleased Almighty God, that these histories touch- 
ing the re-edifying and repairing of his holy temple, should 
be written at large, to the end we should be taught thereby ; 
First, that God is well pleased, that his people should have a 



1 2 Kings xii. 4, 5. 
(94) 



2 2 Kings xxii. 3-7 



A SERMON FOR REPAIRING OF CHURCHES. 95 

convenient place to resort unto, and to come together, to 
prai&e and magnify God's holy name. And, Secondly, he is 
highly pleased with all those which diligently and zealously 
go about to amend and restore such places as are appointed 
for the congregation of God's people to resort unto, and 
wherein they humbly and jointly render thanks to God for his 
benefits, and with one heart and voice praise his holy name. 
Thirdly, God was sore displeased with his people, because 
they builded, decked, and trimmed up their own houses, 
and suffered God's house to be in ruin and decay, to lie 
uncomely and fiilsomely. Wherefore God was sore grieved 
with them, and plagued them, as appeareth in the Prophet 
Haggai. Thus saith the Lord : Is it time for you to dwell 
in your ceiled houses, and the Lord's house not regarded ? 
Ye have sowed much, and gathered in but little ; your meat 
and your clothes have neither filled you, nor made you warm ; 
and he that had his wages, put it in a bottomless purse ?^ 
By these plagues, which God laid upon his people for neglect- 
ing of his temple, it may evidently appear, that God will 
have his temple, his church, the place where his congrega- 
tion shall resort to magnify him, well edified, well repaired, 
and well maintained. 

Some, neither regarding godliness nor the place of godly 
exercise, will say, the temple in the old law was commanded 
to be built and repaired by God himself, because it had great 
promises annexed unto it, and because it was a figure, a Sa- 
crament, or a signification of Christ, and also of his Church. 

To this may be easily answered ; First, that our churches 
are not destitute of promises ; forasmuch as our Saviour 
Christ saith. Where two or three are gathered together in my 
name, there am I in the midst among them.^ A gi'eat num- 
ber therefore coming to church together in the name of Christ, 
have there, that is to say in the church, their God and Saviour, 
Christ Jesus, present among the congregation of his faithful 
people, by his grace, by his favour and godly assistance, 
according to his most assured and comfortable promises. Why 
then ought not Christian people to build them temples and 
churches, having as great promises of the presence of God, 
as ever had Solomon for the material temple, which he did 
build ? 

As touching the other point, that Solomon's temple was a 
figure of Christ : we know that now in the time of the clear 



1 Haggai i. 4. 6. 



2 Matt, xviii. 20. 



96 



A SERMOX FOR THE 



light of Christ Jesus, the Son of G:' :-]] shadows, fionres. 

and signihcarions are utierly gone, ah • and nnprofirable 
ceremonies, both Jewish and Heatlienisn. :\hh- a':'jh?hed. 
And therefore our churches are nor set i;p lov hrnre? and 
signihcarions of Alessias and Ch::^: a: comec an: laa 'jrher 
godly and necessary purposes : thar is ro sav. rhar hke as 
every man hath his own house to abide in. to refresh himself 
in. to rest in. with such like commodiries : so Almighty God will 
have his house and place, whirher the whole parish and con- 
gregahon shall resort : which is called the church and remple 
of God, for that the church, which is the company of God's 
people, doth there assemble and come together to serve him. 
Not meaning hereby, that the Lord, whom the hea^-an of 
heavens is not able to hold or comprise, doth dv^f: :n rhe 
church of lime and stone, ma-h:- ^^nf: man's hands, as whoUv 
and only contained there wimni. -nd no where else : for so 
he never dwelt in Solomon's temple. ^Moreover, the church 
or temple is counted and called holy, yet not of hself. but 
because God's people resorting thereunto are holv. and exer- 
cise themselves in holy and heavenly thin2:s. And ro rhe 
intent ye may understand further, why churches were built 
among Christian people, this was the gi-earesr consideration, 
that God might have his place, and that God midit have his 
time, duly to be honoured and served of the whole multiuide 
in the parish : First, there to hear and k'^^rn :h- blessed word 
and will of the everlasting God: S-; vhh" haa: there rhe 
blessed Sacramenrs. which our Lord and Sa^nour Chris: Jesus 
hath ordained and appointed, should be duly, reverenrlv. and 
decently ministered: Thirdly, that there the v,-h:h? :n-;' :a;de 
of God's people in the parish should wirh one ^.'-jicc and heart 
call upon the name of God. magnify and praise the name of 
God. render earnest and hearty thanks to our heavenlv Farher 
for his heap of benenrs dahy and plenhfuUy poured upon us. 
not forgetting to bestow our alms upon God's poor, to the 
intent God may bless us the more richly. Thus ve mav 
well perceive and understand wherefore churches were built 
and set up amongst Chrishan people, and dedicated and ap- 
pointed to these godly uses, and wholly exempted troin all 
filthy, profane, and worldly uses, 

Wherefore all they that have little mind or de\"ohon ro re- 
pair and buhd God's temple, are to be counted people of 
much ungodliness : spurning acfainst eood order in Chris:' s 
church, despising the true honour of God. with evil example- 
offending and hindering their neighbours, otherwise well and 



REPAIRING OF CHURCHES, 



07 



godly disposed. The world tliinketh it but a trifle to see their 
church in ruin and decay. But whoso doth not lay to their 
helping hands, they sin against God and his holy congrega- 
tion. For if it had not been sin to neglect and slightly regard 
the re-edifying and building up again of his temple, God 
would not have been so much grieved, and so soon have 
plagued his people, because they builded and decked their 
own houses so gorgeously, and despised the house of God 
their Lord. It is a sin and shame to see so many churches 
so ruinous, and so foully decayed, almost in every corner. If 
a man's private house, wherein he dwelleth, be decayed, he 
will never cease till it be restored up again. Yea, if his 
barn, where he keepeth his corn, be out of reparations, what 
diligence useth he to make it in perfect state again ! If his 
stable for his horse, yea, the sty for his swine, be not able to 
hold out water and wind, how careful is he to do cost thereon 1 
And shall we be so mmdfiil of our commion base houses, de- 
puted to so vile employment, and be forgetful towards the 
house of God ; wherein be treated the words of our eternal 
salvation, wherein be ministered the sacraments and mysteries 
of our redemption ? The fountain of our regeneration is there 
presented unto us ; the partaking of the body and blood of our 
Saviour Christ is there offered unto us ; and shall we not 
esteem the place where so heavenly things are handled ? 
Wherefore, if ye have any reverence to the service of God, 
if ye have any common honest}', if ye have any conscience 
in keeping of necessary and godly ordinances, keep your 
churches in good repair ; whereby ye shall not only please 
God and deserve his manifold blessings, but also deserve the 
good report of all godly people. 

The second point, which appertaineth to the maintenance 
of God's house, is to have it well adorned, and comely and 
clean kept ; which thing may be the more easily performed, 
when the church is well repaired. For like as men are well 
refreshed and comforted, when they find their houses having 
all things in good order, and all corners clean and sweet ; so 
when God's house, the church, is well adorned, with places 
convenient to sit in, with the pulpit for the Preacher, with the 
Lord's table for the ministration of his holy supper, with the 
font to christen in, and also is kept clean, comely, and sweetly, 
the people are more desirous and the more comforted to 
resort thither, and to tarry there the whole time appointed 
them. With what earnestness, with what vehement zeal, did 
our Saviour Christ drive the buyers and sellers out of the 

9 



9S 



A SERMON FOR THE 



temple of God, and hurled down the tables of the changers of 
money, and the seats of the dove-sellers, and could not abide 
that any man should carry a vessel through the temple.^ He 
told them, that they had made his Father's house a den of 
thieves; partly through their superstition, hypocrisy, false 
worship, false doctrine, and insatiable covetousness ; and 
partly through contempt, abusing that place with walking and 
talking, with worldly matters, without all fear of God, and 
due reverence to that place.^ What dens of thieves the 
churches of England have been made by the blasphemous 
buying and selling of the most precious body and blood of 
Christ in the Mass — as the world was made to believe — at 
Diriges, at Months' Minds, at Trentalls, in Abbeys and 
Chantries, beside other horrible abuses — God's holy name 
be blessed for ever — we now see and understand. All these 
abominations, they that supply the room of Christ, have 
cleansed and purged the churches of England of; taking 
away all such fulsomeness and filthiness as through blind de- 
votion and ignorance hath crept into the church these many 
hundred years/ Wherefore, O ye good Christian people, ye 
dearly beloved in Christ Jesus, ye that glory not in worldly 
and vain religion, in fantastical adorning and decking, but re- 
joice in heart to see the glory of God truly set forth, and the 
churches restored to their ancient and godly use, render your 
most hearty thanks to the goodness of Almighty God, who 
hath in our days stirred up the hearts not only of his godly 
Preachers and Ministers, but also of his faithful and most 
Christian Magistrates and Governors, to bring such godly 
things to pass. 

And forasmuch as your churches are scoured and swept 
from the sinful and superstitious filthiness, wherewith they 
were defiled and disfigured, do ye your parts, good people, to 
keep your churches comely and clean ; suffer them not to be 
defiled with rain and weather, with dung of doves and owls, 
stares and choughs, and other filthiness, as it is foul and 
lamentable to behold in many places of this country. It is 
the house of prayer, not the house of talking, of walking, of 
brawling, of minstrelsy, of hawks, and dogs. Provoke not 
the displeasure and plagues of God, for despising and abusing 
his holy house, as the wicked Jews did. But have God in 
your heart ; be obedient to his blessed will ; bind yourselves 
every man and woman to your power toward the reparations 



* Matt. xxi. 12; John ii. 15. 



2Markxi. 17; Luke xix. 46. 



REPAIRING OF CHURCHES. 



99 



and clean keeping of the church, to the intent that ye may be 
partakers of God's manifold blessings, and that ye may be the 
better encouraged to resort to your parish-church, there to 
learn your duty towards God and your neighbour, there to be 
present and partakers of Christ's holy Sacraments, there to 
render thanks to your heavenly Father for the manifold bene- 
fits which he daily poureth upon you, there to pray together, 
and to call upon God's holy name ; which be blessed world 
without end. Amen. 



AN HOMILY 



OF 

GOOD WORKS. AND FIRST, OF FASTING. 

The life which we live in this world, good Christian peo= 
pie, is of the free benefit of God lent us ; yet not to use it at 
our pleasure, after our own fleshly will, but to ti'ade over the 
same in those works which are beseeming them, that are be- 
come new creatures in Christ. These works the Apostle 
calleth good works, saying. We are God's workmanship, cre- 
ated m Christ Jesus to good works, which God hath ordained 
that we should walk in them.^ 

And yet his meaning is not by these words to induce us to 
have any affiance, or to put any confidence, in our works, as 
by the merit and deserving of them to purchase to ourselves 
and others remission of sin, and so consequently everlasting 
life ; for that were mere blasphemy against God's mercy, and 
great derogation to the blood-shedding of our Saviour 'jesus 
Christ. For it is of the free grace and mercy of God, by the 
mediation of the blood of his Son Jesus Christ, without merit 
or deserving on our part, that our sins are forgiven us, that 
we are reconciled and brought again into his favour, and are 
made heirs of his heavenly kingdom. Grace, saith St. Au- 
gustine, belongeth to God, who doth call us ; and then hath 
he good works, whosoever receiveth gi-ace. Good works then 
bring not forth grace, but are brought forth by grace. The 
wheel, saith he, turneth round, not to the end that it may be 
made round ; but, because it is first made round, therefore it 
turneth round. So no man doth good works, to receive gi-ace 
by his good works ; but, because he hath first received grace, 
therefore consequently he doth good works. And in another 
place he saith. Good works go not before in him which shall 
afterward be justified ; but good works do follow after, when 
a man is first justified. St. Tcxul therefore teacheth, that we 



1 Eph. ii. 10. 

(100) 



SERMON OF GOOD WORKS. 



101 



must do good works for divers respects : First, to shew our- 
selves obedient children unto our heavenly Father, who hath 
ordained them, that we should walk in them : Secondly, for 
that they are good declarations and testimonies of our Justifi- 
cation : Thirdly, that others, seeing our good w^orks, may the 
rather by them be stirred up and excited to glorify our Father 
which is in heaven. 

Let us not therefore be slack to do good works, seeing it is 
the will of God that w^e should walk in them ; assuring: our- 
selves that at the last day every man shall receive of God, for 
his labour done in true faith, a greater reward than his works 
have deserved. 

And because somewhat shall now be spoken of one particu- 
lar good work, whose commendation is both in the Law and 
in the Gospel, thus much is said in the beginning generally 
of all good works : First, to rem.ove out of the way^ of the 
simple and unlearned this dangerous stumbling-block, that any 
man should go about to purchase or buy heaven with his 
works : Secondly, to take away, so much as may be, from 
envious minds and slanderous tongues, all just occasion of 
slanderous speaking, as though good works were rejected. 

This good work, which now shall be treated of, is Fasting : 
which is found in the Scriptures to be of two sorts ; the one 
outward, pertaining to the body; the other inward, in the 
heart and mind. 

This outward fast is an abstinence from meat, drink, and 
all natural food, yea, from all dehcious pleasures and delecta- 
tions worldly. When this outward fast pertaineth to one par- 
ticular man, or to a few and not the whole number of the 
people for causes which hereafter shall be declared, then it is 
called a Private Fast : but when the w^hole multitude of men, 
women, and children, in a township or city-, yea, through a 
whole country, do fast, it is called a PubHc Fast. Such^'waj? 
that Fast which the w^hole multitude of the children of Israt 
were commanded to keep the tenth day of the seventh month, 
because Almighty God appointed that day to be a cleansing 
day, a day of atonement, a time of reconciliation, a day w^here- 
in the people were cleansed from their sins. The order and 
manner how it was done is written in the sixteenth and tw^en- 
ty-third chapters of Leviticus.^ That day the people did 
lament, mourn, weep, and bew^ail their former sins. And 
whosoever upon that day did not humble his soul, bewailing 



1 Levit. xvi. 29, 30 ; Levit. xxiii, 27-32. 
9* 



102 



SERMON OF FASTING. 



his sins — as is said— absiaining from all bodily food until the 
evening, that soul, saith the Almighty God, should be desti'oved 
from among his people. We do not read that :Moses ordained, 
by order of law, any days of pubhc fast throughout the whole 
year, more than that one day. The Jews notwithstanding 
had more times of common fasting; wdiich the Prophet 
Zachary recireth to be the fast of the fourth, the fast of the 
fifth, the fast of the seventh, and the fast of the tenth month.^ 
But for that it appeareth not in the Levitical Law when they 
were instituted, it is to be judged, that those other times of 
fasting more than the fast of the^seventh month, were ordained 
among the Jews, by the appointment of their Governors, 
rather of devotion, than by any express commandment given 
from God. 

Upon the ordinance of this general fast, good men took 
occasion to appoint to themselves private fasts, at such times 
as they did either earnestly lament and bewail their sinful 
lives, or did addict themselves to more fervent prayer, that it 
might please God to turn his wrath from them, when either 
they were admonished and brought to the consideration there- 
of by the preaching of the Prophets, or otherwise w^hen they 
saw present danger to hang over their heads. This sorrow- 
fulness of heart, joined with fasting, they uttered sometimes 
by their outward behaviour and gesture of body: putting on 
sackcloth, sprinkling themselves^ with ashes and dust, and 
sitting or lying upon the earth. For when good men feel in 
themselves the heavy burthen of sin, see damnation to be the 
reward of it, and behold with the eye of their mind the horror 
of hell; they tremble, they quake,' and are inw-ardly touched 
with sorrowfulness of heart for their offences, and cannot but 
accuse themselves, and open this their gi'ief unto Almighty 
God, and call upon him for mercy. This being done seriously, 
their mind is so occupied, partly with sorrow and heaviness, 
pardy wirh an earnest desire to be delivered fromi this danger 
of hell and damnation, that all desire of meat and drink is laid 
apart, and loathsomeness of all worldly things and pleasures 
Cometh in place ; so that nothing then liketirthem more, than 
to weep, to lament, to mourn, and, both with words and be- 
haviour of body, to show themselves weary of this hfe. Thus 
did David fast, when he made intercession to Almightv God 
for the child's life, begotten in adultery of Bathsheba", Uriah's 
wife.2 King Ahab fasted, after this sort, when it repented 



1 Zach. Yiil 19. 



2 1 Sam. xii. 16. 



SERMOX OF FASTING. 



103 



him of murdering of Naboth, bewailing his own sinful doings.^ 
Such was the Nmevites' fast, brought to repentance by Jonas' 
preaching.^ When forty thousand of the Israelites were slain 
in battle against the Benjamites, the Scripmre saith, All the 
children of Israel, and the whole multitude of the people, 
went to Bethel, and sate there weeping before the Lord, and 
fasted all that day until night. So did Daniel,^ Esther,-^ 
Nehemiah,^ and many others in the Old Testament, fast. 

But if any man will say, It is true, so they fasted indeed ; 
but we are not now under the yoke of the Law, we are set at 
libert}" by the freedom of the Gospel ; therefore those rites 
and customs of the old Law bind not us, except it can be 
shewed by the Scriptures of the New Testament, or by ex- 
amples out of the same, that fastmg now under the Gospel is 
a restraint of meat, drink, and aU bodily food and pleasures 
from the body, as before. 

First, that we ought to fast, is a truth more manifest, than 
that it should here need to be proved ; the Scriptures which 
teach the same are evident. The doubt therefore is, whether, 
when we fast, we ought to withhold from our bodies all meat 
and drink during the time of our fast, or no ? That we ought 
so to do, may be well gathered upon a question moved by 
the Pharisees to Christ, and by his answer again to the same. 
Why, say they, do John's disciples fast often, and pray, and 
we likewise ; but thy disciples eat and drink, and fast not at 
all?'' In this smooth question they couch up subtilly this 
arginnent or reason : Whoso fasteth not, that man is not of 
God: for fasting and prayer are works both commended and 
commanded of God in the Scriptures ; and all good men, 
from Moses till this time, as well the Prophets as others, have 
exercised themselves in these works. John also and his dis- 
ciples at this day do fast oft, and pray much ; and so do we 
the Pharisees in like manner: but thy disciples fast not at all, 
which if thou wilt deny, we can easily prove it. For whoso- 
ever eateth and drinketh, fasteth not. Thy disciples eat and 
drink, therefore they fast not. Of this we conclude, say they, 
necessarily, that neither art thou, nor yet thy disciples, of God. 
Christ maketh answer, saying. Can ye make that the children 
of the wedding shall fast, while the Bridegrroom is with them ? 
The days shall come, when the Bridegroom shall be taken from 



1 1 Kings xxi. 27. 2 Jonah iii. 5. 3 Judges xx. 36. 

4 Dan. X. 35. 5 Egth. iv. 16. ^ T^^eh. i. 4. 

' Luke V. 33. 



104 



SERMON OF FASTING. 



them : in those days shall they fast.^ Our Saviour Christ, 
like a good master, defendeth the innocency of his disciples 
against the malice of the arrogant Pharisees, and proveth that 
his disciples are not guilty of transgressing any jot of God's 
Law, although as then they fasted^ not ; and 'in his answer 
reproveth the Pharisees of superstition and ignorance. Super- 
stition, because they put a religion in their doings, and as- 
cribed holiness to the outT\^ardVork wrought, not regarding 
to what end fasting is ordained. Of ignorance, for that they 
could not discern between time and time. They knew not 
that there is a time of rejoicing and mirth, and a time again of 
lamentation and mourning, which both he teacheth in his 
answer; as shall be touched more largely hereafter, when we 
shall shew what time is most fit to fast in. But here, be- 
loved, let us note, that our Saviour Christ, in making his 
answer to their questions, denied not, but confessed that his 
disciples fasted not, and therefore agreeth to the Pharisees in 
this, as unto a manifest tiaith, that whoso eateth and drinketh, 
fasteth not. 

Fasting then, 'even by Christ's assent, is a withholding of 
meat, drink, and all natural food from the body, for the deter- 
mined time of fasting. And that it was used m the primitive 
church, appeareth most evidently by the Chalcedon Council, 
one of the four first general councils.^ The Fathers assembled 
there, to the number of six hundred and thirty, considering 
with themselves how acceptable a thing fasting is to God, 
when it is used according to his word ; again, having before 
their eyes also the great abuses of the same crept into the 
church at those days, through the negligence of them which 
should have taught the people the right use thereof, and by 
vain glosses devised of men ; to reform the said abuses, and to 
restore this so good and godly a work to the true use thereof, 
decreed in that council, that every person, as well in his pri- 
vate as public fast, should continue all the day without meat 
and drink, till after the evening prayer. And whosoever did 
eat or drink before the evening prayer was ended, should be 
accounted and reputed not to consider the purity of his fast. 
This^ canon teacheth so evidently how fasting was used in the 
primitive church, as by words it cannot be more plamly ex- 
pressed. 

Fasting then, by the decree of those six hundred and thirty 
fathers, grounding their determination in this matter upon 



' Luke V. 34, 35. 



SERMON OF FASTING. 



105 



the sacred Scriptures, and long continued usage or practice 
both of the Prophets and other godly persons before the 
coming of Christ, and also of the Apostles and other devout 
men in the New Testament, is a withholding of meat, drink, 
and all natural food from the body, for the determined time 
of fasdng. 

Thus much is spoken hitherto to make plain unto you 
what fasdng is. Now hereafter shall be shewed the true 
and right use of fastmg. 

Good works are not all of one sort. For some are of 
themselves, and of their own proper nature, always good ; as 
to love God above all things, to love thy neighbour as thy- 
self, to honour thy father and mother, to honour the higher 
powers, to give to every man that which is his due, and such 
like. Other works there be which, considered in themselves 
without further respect, are of their own nature merely indif- 
ferent ; that is, neither good nor evil, but take their denomi- 
nation of the use or end whereunto they serve. Which 
works having a good end, are called good works, and are 
so indeed ; but yet that cometh not of themselves, but of the 
good end, whereunto they are referred. On the other side, 
if the end that they serve unto be evil, it cannot then other- 
wise be, but that they must needs be evil also. 

Of this sort of works is fasting ; which of itself is a thing 
merely indifferent, but is made better or worse by the end 
that it serveth unto. For when it respecteth a good end, it is a 
good work ; but, the end being evil, the work itself is also evil. 

To fast then, with this persuasion of mind, that our fasting 
and other good works can make us good, perfect, and just 
men, and finally bring us to heaven, is a devilish persuasion ; 
and That fast is so far off from pleasing of God, that it refuseth 
his mercy, and is altogether derogatory to the merits of Christ's 
death, and his precious blood-shedding. This doth the par- 
able of the Pharisee and the Publican teach. Two men, 
saith Christ, went up together into the temple to pray ; the one 
a Pharisee, the other a Publican. The Pharisee stood and 
prayed thus with himself : I thank thee, O God, that I am 
not as other men are, extortioners, unjust, adulterers, and as 
this Publican is : I fast twice in the week. I give tithes of all 
that I possess. The Publican stood afar olf, and would not 
lift up his eyes to heaven ; but smote his breast, and said, 
God be merciful to me a sinner.^ In the person of this Pha- 



i Luke xviii. 10-13 



106 SEPvMON OF FASTIXG. 

risee. our Saviour Ckrist setteth out to the eye and to the 

judgraeiiT of the -world, a perfect, just, and righteous insn : such 
a :.5 :::: trotted with thcsf ^itt? : : -monly 

are extortion, bri':-:;-, yllj-^^.z :neir 

ne:r-v: It;:, t;:;^:^ :: : : :v.::'. ; ::---f and 

ab.e perury ::: ntrii' -^--^ ^e...i::r. :::'n::it:t^. i i^ulterers, 

and vi 5 .i- rts. i ne -.ttti^ff ::: stich man. neither 
faulty :n ^::y sf.:-: b^if :t:::::: :^ ::::nf. But where other 
transgrrssei :y .r^-oitr ::t:nr^ :ne. which yet :!:t It"- tr- 
qnirei. :.t:5 :nt:: :iy;::?ite by the l:o-- : ::r 

he lirte.: r-::e in tne —ef :n:. re"-f nnieaof all th:t ne iiei.. 
T\ net couin nie "ni__. men jnstiy olame in this man ■ Yet. 
whet outward tnn,^" : i ite could he desired to be in him. to mene 
him a penen t:ie i nine 'tst mm' Timlv. nothing by 
Alan's mmnmm ' ei,i ■ n- . :mr::^-::v_: ^ ^n i^t 'ttreftrreth 



13- 



ne rm , "nin^ ei :L m nns: nmi. yieiiei in: niniself tin: :■ 
Gie. 'nmemnr nis sim. tim .imed certanny to be saved 
by G: ime tnei y- mn.-, Tne Pnerisee gloried and trusted 
so mem t: in " nmn met ne nine^nt nimmit sure enough 
wnmm mem', tmi nif ne f.imm : nne i: n-aven hv his 



-nie emnemnn mi iinnsei iniees. Now, be mine tne Pi 
rime nn "'nm- :: m nn_ ene, seelaug by them ji 

tnimnni~-"biini mine:, n nie m nee: work of God with: 
on: nrntm — nis lennm """i:e m tne "nek, and all his ot:: 
wc:n». mmrn me" ".m e :.e" ei 5 : men'', and seemed t 



Tbe mnn t^m, m:t m: b;m:::ite^ m::- :m-ntb tben ien. 
is. t: e^ymi: nny 1:1 tne eye :: tne "n:n.. me se t: win corn- 
men :i .mm eni. mnne 1: men, But cn: Se'nenr Cnrist saith 
of them. They have their reward ;^ that is, they have praise 
and commend'^tion of :nen. but of God thev have none at all. 
For whmst:-n: 'ttiiitnt: : :i r^ni e:iim- nm in by that evil 

A^ntn ^: Pmr iiff-; megodliness in our hearts, and 

suher wiCi^eu inougnts to tarry there, though we fast as oft as 
did either St. Paul or Jobm Baptist, and keep it as strictly as 

^ Ma a.. VI. 2. 



SERMON OF FASTING. 



107 



did the Ninevites, yet shall it be not only unprofitable to us, 
but also a thing that greatly displeaseth Almighty God. For 
he saith that his soul abhorreth and hateth such fastings, yea, 
they are a burthen unto him, and he is weary of bearing 
I., m.^ And therefore, he inveigheth most sharply against 
t]v i , saying by the mouth of the Prophet Isaiah, Behold, 
when you fast, your lust remaineth still, for you do no less 
violence to your debtors. Lo, ye fast to strife and debate, 
and to smite with the fist of wickedness. Now ye shall not 
fast thus, that you may make your voice to be heard above. 
Think ye this fast pleaseth me, that a man should chasten 
himself for a day ? Should that be called a fastmg, or a day 
that pleaseth the Lord f Now, dearly beloved, seeing that 
Almighty God alloweth not our fast for the work's sake, but 
chiefly respecteth our heart, how it is afiected ; and then 
esteemeth our fast either good or evil, by the end that it 
serveth for ; it is our part to rend our hearts, and not our 
garments, as we are advertised by the Prophet Joel f that is, 
our sorrow and mourning must be inward in heart, and not 
in outward shew only ; yea, it is requisite that first, before 
all things, we cleanse our hearts from sin, and then direct our 
fast to such an end as God will allow to be good. 

There be three ends, whereunto if our fast be directed, it 
is then a work profitable to us, and accepted of God. 

The first is, to chastise the flesh, that it be not too wanton, 
but tamed arid brought in subjection to the spirit. This 
respect had St. Paul in his fast, when he said, I chastise my 
body, and bring it into subjection, lest by any means it cometh 
to pass, that, when I have preached to others, I myself be 
found a cast-away.* 

The second, that the spirit may be more earnest and fervent 
to prayer. To this end fasted the Prophets and Teachers 
that were at Antioch, before they sent forth Paul and Barna- 
bas to preach the Gospel.^ The same two Apostles fasted 
for the like purpose, when they commended to God, by their 
earnest prayers, the congregations that were at Antioch, Pisi- 
dia, Iconium, and Lystra ; as we read in the Acts of the 
Apostles.^ 

The third, that our fast be a testimony and witness with 
us before God, of our humble submission to his high Majesty, 
when we confess and acknowledge our sins unto him, and are 



1 Isaiah i. 13, 14. 2 Isaiah Iviii. 3, 4, 5. 3 joel ii. 12, 13. 
4 1 Cor. ix. 27. ^ Acts xiii. 2, 3. ^ ^cts xiv. 21-23. 



108 



SERMON OF FASTING. 



inwardly touched with sorrowfulness of heart, bewailino- the 
sarne in the affliction of our bodies. These are three "ends 
or right uses of fasting. The first belongeth most properlv to 
private fasts : the other two are common, as well to pubhc 
fasts, as to private : and thus much for the use of fasting. 
Lord have mercy upon us. and give us gi^ace, that while we 
live in this miserable world, we may through thy help brina* 
forth this and such other fruits of the Spirit, commended and 
commanded in thy holy word, to the glorv of thv name, and 
to our comforts, that, after the race of this wretched life, we 
may live everlastingly with thee in thy heavenlv kingdom, 
not for die merits and worthiness of our works, but for thy 
mercies' sake and the merits of thv dear son Jesus Christ : 
to whom, with thee and the Holy Ghost, be all laud, honour, 
and glory, for ever and ever. Amen. 



AN HOMILY OR SERMON 



CONCERNING PRAYER. 

There is nothing in all man's life, well-beloved in our Sa- 
viour Christ, so needful to be spoken of, and daily to be called 
upon, as hearty, zealous, and devout prayer ; the necessity 
whereof is so great, that without it nothing may be well ob- 
tained at God's hand. For, as the Apostle James saith, Every 
good and perfect gift cometh from above, and proceedeth 
from the Father of lights :^ who is also said to be rich and 
liberal towards all them that call upon him f not because 
he either will not or cannot give without asking, but because 
he hath appointed prayer as an ordinary means between him 
and us. 

There is no doubt but he always knoweth what we have 
need of,^ and is always most ready to give abundance of 
those things that we lack. Yet, to the intent we might ac- 
knowledge him to be the giver of all good things, and behave 
ourselves thankfully towards him in that behalf, loving, fear- 
ing, and worshipping him sincerely and truly, as we ought to 
do ; he hath profitably and wisely ordained, that in time of 
necessity we should humble ourselves in his sight, pour out 
the secrets of our heart before him, and crave help at his 
hands, with continual, earnest, and devout prayer. By the 
mouth of his holy Prophet David he saith on this wise : Call 
upon me in the days of thy trouble, and I will deliver thee.* 
Likewise in the Gospel, by the mouth of his well-beloved Son 
Christ, he saith, Ask, and it shall be given you ; knock, and 
it shall be opened : for whosoever asketh, receiveth ; whoso- 
ever seeketh, findeth ; and to him that knocketh, it shall be 
opened.^ St. Paul also most agreeably consenting hereunto, 
willeth men to pray every where ,^ and to continue therein 



1 James i. 17. 2 Rom. x. 12. 
4 Ps. 1. 15. 5 Matt. vii. 7, 8. 

10 



3 Matt, vi. 32. 

6 1 Tim. ii. 8 ; Phil. iv. 6. 

(109) 



110 



THE FIRST PART OF THE 



with thanksgiving.! Neither doth the blessed Apostle St. 
James in this point any thing dissent, but, earnestly exhort- 
ing all men to diligent prayer, saith, If any man lack wisdom, 
let him ask it of God, which giveth liberally to all men, and 
reproacheth no man.^ Also, in another place, Pray one for 
another, saith he, that ye may be healed : for the righteous 
man's prayer availeth much, if it be fervent.^ What other 
thing are we taught by these and such other places, but only 
this, that Almighty God, notwithstanding his heavenly wisdom 
and foreknoAvledge, will be prayed unto ; that he will be called 
upon ; that he will have us no less willing on our part to ask, 
than he on his part is willing to give ? 

Therefore most fond and foolish is the opinion and reason 
of those men, which therefore think all prayer to be super- 
fluous and vain, because God searcheth the heart and the 
reins, and knoweth the meaning of the spirit before we ask.* 
For if this fleshly and carnal reason were suflicient to disan- 
nul prayer, then why did our Saviour Christ so often cry to 
his disciples. Watch and pray P Why did he prescribe them 
a form of prayer, saying, When ye pray, pray after this sort : 
Our Father, which art in heaven, &c. 1^ Why did he pray 
so often and so earnestly himself before his passion ? Finally, 
why did the Apostles, immediately after his ascension, gather 
themselves together into one several place, and there continue 
a long time in prayer V Either they must condemn Christ 
and his Aposfles of extreme folly, or else they must needs 
grant, that prayer is a thing most necessary for all men, at 
all times, and in all places. Sure it is, that there is nothing 
more expedient or needful for mankind, in all the world, than 
prayer. Pray always, saith St. Paul, with all manner of 
prayer and suppUcation, and watch thereto with all diligence.^ 
Also in another place, he willeth us to pray continually, with- 
out any intermission or ceasing ;9 meaning thereby that we 
ought never to slack or faint in prayer, but to continue 
therein to our lives' end. A number of other such places 
might here be alleged of like efl'ect ; I mean, to declare the 
great necessity and use of prayer : but what need many proofs 
in a plain matter ? seeing there is no man so ignorant but he 
knoAveth, no man so blind but he seeth, that prayer is a thing 



1 Col. iv. 2, 3. 2 James i. 5. 3 James v. 16. 

4 Rom. viii. 27. ^ Luke xxi. 36 ; Luke xxii. 46 ; Mark xiv. 38. 

6 Matt. vi. 9-13. 7 Acts i. 14. 8 Ephes. vi. 18. 

9 1 Thess. V. 17. 



SERMON CONCERNING PRAYER. 



Ill 



most needful in all estates and degrees of men. For only by 
the help hereof we attain to those heavenly and everlasting 
treasures, which God our heavenly Father hath reserved and 
laid up for his children, in his dear and well-beloved Son 
Jesus Christ, with this covenant and promise most assuredly 
confirmed and sealed unto us, that, if we ask, we shall 
receive.^ 

Now, the great necessity of prayer being sufficiently known, 
that our minds and hearts may be the more provoked and 
stirred thereunto, let us briefly consider what wonderful 
strength and power it hath to bring strange and mighty things 
to pass. We read in the Book of Exodus, that Joshua, fight- 
ing against the -Amalekites, did conquer and overcome them, 
not so much by virtue of his own strength, as by the earnest 
and continual prayer of Moses ; who as long as he held up 
his hands to God, so long did Israel prevail ; but when he 
fainted, and let his hands down, then did Amalek and his 
people prevail : insomuch that Aaron and Hur, being in the 
mount with him, were fain to stay up his hands until the 
going down of the sun f otherwise had the people of God 
that day been utterly discomfited and put to flight. Also we 
read in another place of Joshua him.self, how he at the be- 
sieging of Gibeon, making his humble petition to Almighty 
God, caused the sun and moon to stay their course, and to 
stand still in the midst of heaven for the space of a whole 
day, until such time as the people were sufficiently avenged 
upon their enemies. ^ And was not Jehosaphat's prayer of 
great force and strength, when God at his request caused his 
enemies to fall out among themselves, and wilfully to destroy 
one another?^ Who can marvel enough at the efl"ect and 
virtue of Elijah's prayer ? He, being a man subject to affec- 
tions as we are, prayed to the Lord that it might not rain, and 
there feU no rain upon the earth for the space of three years 
and six months. Again, he prayed that it might rain, and 
there fell great plenty, so that the earth brought forth her in- 
crease most abundantly,^ It were too long to tell of Judith, 
E-stlier, Susannah, and of divers other godly men and tvomen, 
how greatly they prevailed in all their doings, by giving their 
minds earnestly and devoutly to prayer. Let it be sufficient, 
at this time, to conclude with the sayings of Augustine and 



1 John xiv. 13, 14; John xvi. 23, 24. 2 Exod. xvii. 11, 12. 
3 Joshua X. 12, 13. 4 2 Chron. xx. 18, 23. 

5 1 Kings xvii. 1 ; xviii. 42-45 ; James v. 17, 18. 



112 



THE FIRST PART OF THE 



Chysostom; whereof the one calleth prayer the key of 
heaven ; the other plainly affirmeth, that there is nothing: in 
all the world more strong, than a man that giveth himseff to 
fervent prayer. 

Now then, dearly beloved, seeing prayer is so needftil a 
thing, and of so great strength before God, let us, accordmg 
as we are taught by the example of Christ and his Apostles'^ 
be earnest and diligent in calling on the name of the Lord. 
Let us never faint, never slack, never give over ; but let us 
daily and hourly, early and late, in season and out of season, 
be occupied in godly meditations and prayers. What, if we 
obtain not our petitions at the first? Yet let us not be dis- 
couraged, yet let us continually cry and call upon God : he 
will surely hear us at length, if for no other cause, yet for 
very importunity's sake. Remember the parable of the un- 
righteous judge and the poor widow ; how she by her impor- 
timate means caused him to do her justice against her adver= 
sary, although otherwise he feared neither God nor man.^ 
Shall not God much more avenge his elect, saith our Saviour 
Christ, which cry unto him day and night ?- Thus he taught 
his disciples, and in them all other true Christian men," to 
pray always, and never to faint or shrink. Remember also 
the example of the woman of Canaan, how she was rejected 
of Christ, and called dog, as one most unworthy of any benefit 
at his hands : yet she gave not over, but followed him still, 
crying and calling unto him to be good and merciful unto her 
daughter. And at length, by very importunity, she obtained 
her request.3 O let us learn by these examples to be earnest 
and fervent in prayer, assuring ourselves, that whatsoever we 
ask of God the Father, in the name of his Son Christ, and 
according to his will, he will undoubtedly grant it.^ He is 
truth itself; and as truly as he hath promised it, so truly will 
he perform it. God, for his great mercies' sake, so work in 
our hearts by his Holy Spirit, that we may always make our 
humble prayers unto him, as we ought to do, and alwavs ob- 
tam the thing which we ask, through Jesus Christ our Lord : 
to whom, with the Father and the Holy Ghost, be all honour 
and glory, world without end. Amen, 



^ Luke xviii. 1-5. 
3 Matt. XV. 22-28. 



2 Luke xviii. 7. 
John xvi. 23. 



SERMON CONCERNING PRAYER. 



113 



THE SECOND PART OF THE HOMILY CONCERNING 
PRAYER 

In the First Part of this Sermon ye heard the great neces- 
sity, and also the great force, of devout and earnest prayer 
declared and proved unto you, both by divers weighty testi- 
monies, and also by sundry good exam^ples of Holy Scripture. 

Now shall you learn whom you ought to call upon, and to 
whom you ought always to direct your prayers. 

We are evidently taught in God's Holy Testament, that 
Almighty God is the only fountain and well-spring of all good- 
ness ; and that, whatsoever we have in this world, we receive 
it only at his hands. To this effect serveth the place of St. 
James : Every good and perfect gift, saith he, cometh from 
above, and proceedeth from the Father of lights.^ To this 
effect also serveth the testimony of Paul, in divers places of 
his Epistles, witnessing that the spirit of wisdom, the spirit 
of knowledge and revelation, yea, every good and heavenly 
gift, as faith, hope, charity, grace, and peace, cometh only and 
solely of God. In consideration whereof, he bursteth out into 
a sudden passion, and saith, O man, what thing hast thou, 
which thou hast not received : Therefore, whensoever we need 
or lack any thing, pertaining either to the body or to the soul, 
it behoveth us to run only unto God, who is the only giver of 
all good things.^ Our Saviour Christ in the Gospel, teaching 
his disciples how they should pray, sendeth them to the Father 
in his name, saying, Verily, verily, I say unto you, whatso- 
ever ye ask the Father in my name, he will give it unto you.^ 
And in another place. When ye pray, pray after this sort : 
Our Father, which art in heaven, &c.* And doth not God 
himself, by the mouth of his Prophet David, will and com- 
mand us to call upon him ?^ The Apostle wisheth grace and 
peace to all them that call on the name of the Lord, and of 
his Son Jesus Christ \^ as doth also the Prophet Joel, saying, 
And it shall come to pass, that whosoever shall call on the 
name of the Lord shall be saved.^ 

Thus then it is plain by the infaUible word of truth and 
life, that in all our necessities we must flee unto God, direct 
our prayers unto him, call upon his holy name, desire help at 



1 James i. 17. 2 i Cor. iv. 7. ^ Joj^ xvi. 23. 

4 Matt. vi. 9 ; Luke xi. 2. 5 Pg. I 

^ 1 Cor. ii. 3 ; PhiUp. i. 2 ; Ephes. vi. 24. 1 Joel ii. 32 ; Acts ii. 2L 

10* 



114 



THE SECOND PART OF THE 



his hands, and at none other's ; whereof if ye will yet have a 
further reason, mark that which foUoweth. 

There are certain conditions most requisite to be found in 
every such a one as must be called upon ; which if they be 
not found in him unto whom we pray, then doth our prayer 
avail us nothmg, but is altogether in vain. The first is this, 
that he, to whom we make our prayers, be able to help us. 
Ihe second is, that he will help us. The third is, that he 
be such a one as may hear our prayers. The fourth is, that 
he understand better than we ourselves what we lack, and how 
far we have need of help. 

If these things be to be found in any other saving only God, 
then may we lawfully call upon some other besides God. But 
what man is so gross, but he well understandeth that these 
things are only proper to hhn which is omnipotent, and 
knoweth aU things, even the very secrets of the heart; that is 
to say, only and to God alone ? Whereof it foUoweth, that 
we must caU neither upon Angel, nor yet upon Saint, but only 
and solely upon God ; as St. Paul doth write. How shall men 
call upon him m .whom they have not beheved !^ So that in- 
vocation or prayer may not be made without faith in him on 
whom we call ; but that we must first believe in him, before 
we can make our prayer unto him. Whereupon we must 
only and solely pray unto God : for to say that we should 
believe either m Angel or Saint, or in any other living crea- 
ture, were most horrible blasphemy against God and his holy 
word : neither ought this fancy to enter into the heart of any 
Christian man ; because we are expressly taught, in the word 
oi the Lord, only to repose our faith in the blessed Trinitv ; 
in whose only name we are also baptized, according to the 
express commandment of our Saviour Jesus Christ, in the last 
of St. Matthew.2 

But that the truth hereof may the better appear, even to 
them that be most simple and unlearned, let us consider what 
prayer is. St. Augustine calleth it a lifting up of the mind to 
God ; that is to say, an humble and lowly pouring out of the 
heart to God. Isidorus saith, that it is an afi'ection of the 
heart, and not a labour of the lips. So that, by these places, 
true prayer doth consist not so much in the outward sound 
and voice of words, as in the inward groaning and crying of 
the heart to God. ^ 
Now then, is there any Angel, any Virgin, any Patriarch 



^ Rom. X. 14. 2 Matt, xxviii. 19. 



SERMON CONCERNING PRAYER. 



115 



or Prophet among the dead, that can understand or know the 
meaning of the heart ? The Scripture saith, It is God that 
searcheth the heart and the reins, and that he only knoweth 
the hearts of the children of men.^ As for the Saints, they 
have so little knowledge of the secrets of the heart, that many 
of the ancient Fathers greatly doubt whether they know any 
thing at all, that is commonly done on earth. And albeit 
some think they do, yet St. Augustine, a Doctor of great au- 
thority and also antiquity, hath this opinion of them ; That 
they know no more what we do on earth, than we know what 
they do in heaven. For proof whereof, he allegeth the words 
of Isaiah the Prophet, where it is said, Abraham is ignorant 
of us, and Israel knoweth us not.^ His mind therefore is this, 
not that we should put any religion in worshipping of them, 
or praying unto them ; but that we should honour them by 
following their virtuous and godly life. For, as he witnesseth 
in another place, the Martyrs, and holy men in times past, 
were wont after their death to be remembered and named of 
the Priest at Divine Service ; but never to be invocated or 
called upon. And why so ? Because the Priest, saith he, is 
God's Priest, and not theirs ; whereby he is bound to call upon 
God, and not upon them. 

Thus you see, that the authority both of the Scripture, and 
also of Augustine, doth not permit that we should pray unto 
them. O that all men would studiously read and search the 
Scriptures ! then should they not be drowned in ignorance, 
but should easily perceive the truth, as well of this point of 
doctrine, as of all the rest. For there doth the Holy Ghost 
plainly teach us, that Christ is our only Mediator and Inter- 
cessor with God, and that we must seek and run to no other. 
If any man sinneth, saith St. John, we have an advocate with 
the Father, Jesus Christ the righteous ; and he is the propi- 
tiation for our sins.^ St. Paul also saith. There is one God, 
and one Mediator between God and man, even the man 
Jesus* Christ.-* Whereunto agreeth the testimony of our Sa- 
viour himself, witnessing that no man cometh to the Father, 
but only by him, who is the way, the truth, the life,^ yea, and 
the only door, whereby we must enter into the kingdom of 
heaven,^ because God is pleased in no other but in him.'' For 
which cause also he crieth, and calleth unto us, that we should 



1 Ps. viL 9 ; Rev. ii. 23 ; Jer. xvii. 10 ; 2 Chron. vi. 30. ^ isa. Ixiii. 16. 
3 1 John ii. 1,3, ^ i Tim. ii. 5. ^ John xiv. 6. 

6 John X. 9. 7 Matt. xvii. 5. 



116 



THE SECOND PART OF THE 



come unto him, saying, Come mito me all ye that labour and 
be heavy laden, and I shall refresh you.^ Would Christ have 
us so necessarily come unto him ? and shall we most un- 
thankfuUy leave him, and run unto other ? This is even that 
which God so greatly complaineth of by his Prophet Jeremy, 
saymg, iMy people have committed two great offences ; they 
have forsaken me the fountain of the waters of life, and have 
digged to themselves broken pits, that can hold no water.^ Is 
not that man, think you, unwise, that will ran for water to a 
httle brook, when he may as well go to the head spring ? 
Even so may his wisdom be justly suspected, that wiU flee 
unto Samts in time of necessity, when he may boldly and 
wuhout fear declare his grief, and direct his praver, unto the 
Lord himself. 

If God were strange, or dangerous to be talked withal, then 
might we justly draw back, and seek to some other. But the 
Lord is nigh unto all them that caU upon him in faith and 
and truth .-3 and the prayer of the humble and meek^ hath 
always pleased him. What if we be sinners, shall we not 
therefore pray unto God ? or shaU we despair to obtain any 
thmg at his hands? Why did Christ then teach us to ask for- 
giveness of our sins, saying. And forgive us our trespasses, as 
we forgive^ them that trespass against us 1^ Shall we think 
that the saints are more mercihil in hearing sinners, than God ? 
David saith, that the Lord is full of compassion and mercy, 
slow to anger, and of great kindness.^ St. Paul saith, that he 
is rich in mercy toward all them that call upon him. 7 And 
he himself by the mouth of his Prophet Isaiah saith, For a 
little while have I forsaken thee, but with great compassion 
will I gather thee : for a moment in mine ang-er I have hid 
my face from thee, but with everlasting mercy have I had 
compassion upon thee.« Therefore the sms of anv man ought 
not to withhold him from praying unto the Lord his God. 
But, if he be truly penitent and steadfast in faith, let him assure 
himself that the Lord will be merciful unto him, and hear his 
prayers. 

O but I dare not, will some man say, trouble God at all 
times with my prayers ; we see that in Kind's houses, and 
courts of Princes, men cannot be admitted, unless thev first 
use the help and means of some special Nobleman, to come to 



1 Matt. xi. 28. 
^ Judith ix. 11. 
^ Ephes. ii. 4. 



2 Jer. ii. 13. 
5 Matt. vi. 12. 
8 Isa. liv. 7, 8. 



3 Ps. cxlv. 18. 
^ Ps. ciii. 8. 



SERMON CONCERNING PRAYER. 



117 



the speech of the King, and to obtain the thing that they 
would have. 

To this reason doth St. Ambrose answer very well, writing 
upon the first chapter to the Eomans. Therefore, saith he, 
we use to go unto the King by Officers and Noblemen, be- 
cause the King is a mortal man, and know^eth not to whom he 
may commit the government of the commonwealth. But to 
have God our friend, from whom nothing is hid, we need not 
any helper, that should fiirther us vv'ith his good word, but 
only a devout and godly mind. And if it be so, that we need 
one to entreat for us, w^hy may we not content ourselves with 
that one Mediator, which is at the right hand of God the 
Father, and there liveth for ever to make intercession for us ?^ 
As the blood of Christ did redeem us on the cross, and cleanse 
us from our sins ; even so it is now able to save all them that 
come unto God by it. For Christ, sitting in heaven, hath an 
everlasting priesthood, and always prayeth to his Father for 
them that be penitent, obtaining by virtue of his wounds, 
which are evermore in the sight of God, not only perfect 
remission of our sins,^ but also all other necessaries that we 
lack in this world ;^ so that this only Mediator* is sufiicient in 
heaven, and needeth no others to help him.^ 

Why then do we pray one for another in this life ? some 
man perchance will here demand. Forsooth we are willed 
so to do, by the express commandment both of Christ and his 
disciples ; to declare therein, as well the faith that we have in 
Christ towards God, as also the mutual charity that we bear 
one towards another, in that we pity our brother's case, and 
make our humble petition to God for him. But that we 
should pray unto saints, neither have we any commandment 
in all the Scripture, nor yet example which we may safely 
foUow. So that, being done without authority of God's word, 
it lacketh the ground of faith, and therefore cannot be accept- 
able before God.^ For whatsoever is not of faith is sin.'' And 
the Apostle saith, that faith cometh by hearing, and hearing 
by the word of God.^ 

Yet thou wilt object further, that the saints in heaven do 
pray for us, and that their prayer proceedeth of an earnest 
charity, that they have towards their brethren on earth. 

Whereto it may be well answered, first, that no man know- 



i Heb. vii. 25. 2 james v. 15. 3 Matt. vi. 33. 

4 1 Tim. ii. 5. ^ Coloss. iv. 12 6 Heb. xi. 6. 

7 Rom. xiv. 23. § Rom. x. 17. 



118 



THE SECOND PART OF THE 



eth whether they do pray for us, or no. And if any will go 
about to prove it by the nature of charity, concluding, thai, 
because they did pray for men on earth, therefore they do 
much more the same now in heaven ; then may it be said by 
the same reason, that as oft as we do weep on earth, they do 
also weep in heaven, because while they lived in this world, 
it is most certain and sure they did so. And for that place' 
which is written in the Apocalypse, namely, that the angel 
did offer up the prayers of the saints upon the golden altar,i it 
IS properly meant, and ought properly to be understood, of 
those saints that are yet living on earth, and not of them that 
are dead ; otherwise what need were it that the Angel should 
offer up their prayers being now in heaven before the face of 
Almighty God ? But admit the saints do pray for us, yet do 
we not know how, whether specially for them which call 
upon them, or else generally for all men, wishing well to 
every man alike. If they pray specially for them which call 
upon them, then it is like they hear our prayers, and also 
know our hearts' desire. Which thing to be false, it is already 
proved, both by the Scriptures, and also by the authority of 
Augustine. 

Let us not, therefore, put our trust or confidence in the 
Saints or Martyrs that be dead. Let us not call upon them, 
nor desire help at their hands : but let us always lift up our 
hearts to God, in the name of his dear Son Christ, for whose 
sake, as God hath promised to hear our prayer, so he will 
truly perform it. Invocation is a thing proper unto God; 
which if we attiibute unto the saints, it soundeth to their 
reproach, neither can they well bear it at our hands. When 
Paul had healed a certain lame man, which was impotent in 
his feet, at Lystra, the people would have done sacrifice to 
him and Barnabas ; who rending their clothes refused it, and 
exhorted them to worship the true God.^ Likewise in the 
Revelation, when St. John fell before the Angel's feet to wor- 
ship him, the Angel would not permit him to do it, but com- 
manded him that he should v/orship God.^ Which examples 
declare unto us, that the Saints and Angels in heaven will not 
have us to do any honour unto them, tha^ is due and proper 
unto God. He only is our Father ; he only is omnipotent ; 
he only knoweth and understandeth all things ; he only can 
help us at all times, and in all places : He sufiereth the sun 
to shine upon the good and the bad ; he feedeth the young 



1 Rev. viii. 3. 2 Acts xiv. 8-18. 3 ^ev. xix. 10; Rev. xxii. 8, 9. 



SERMON CONCERNING PRAYER. 



119 



ravens that cry unto him ;^ he saveth both man and beast ; he 
will not that any one hair of our head shall perish, but is 
always ready to help and preserve all them that put their trust 
in him; according as he hath promised, saying, Before they 
call I will answer, and whilst they speak I will hear.^ Let us 
not, therefore, any thing mistrust his goodness ; let us not fear 
to come before the throne of his mercy; let us not seek the 
aid and help of saints; but let us come boldly ourselves, 
nothing doubting but God for Christ's sake, in whom he is 
well pleased, will hear us without a spokesman, and accom- 
plish our desire in all such things as shall be agreeable to his 
most holy will. So saith Chrysostom, an ancient Doctor of 
the church ; and so must we steadfastly believe, not because 
he saith it, but much more because it is the doctrine of our 
Saviour Christ himself ; who hath promised, that, if we pray 
to the Father in his name, we shall certainly be heard, both 
to the relief of our necessities, and also to the salvation of our 
souls; which he hath purchased unto us, not with gold or 
silver, but with his precious blood shed once for all upon the 
cross. 

To him, therefore, with the Father and the Holy Ghost, 
three persons and one God, be all honour, praise, and glory, 
for ever and ever. Amen. 



THE THIRD PART OF THE HOMILY CONCERNING 
PRAYER. 

Ye were taught, in the other part of this Sermon, unto 
whom ye ought to direct your prayers in time of need and 
necessity ; that is to wit, not unto Angels or Saints, but unto 
the eternal and ever-living God f who, because he is merci- 
ful, is always ready to hear us, when we call upon him in 
true and perfect faith And because he is omnipotent, he 
can easily perform and bring to pass the thing that we request 
to have at his hands. To doubt of his power, it were a plain 
point of infidelity, and clean against the doctrine of the Holy 
Ghost, which teacheth that he is all in all. And as touching 



1 Luke xii. 24. 2 jga. ixv. 24. ^ j^b. xxii. 27. ^ Zech. xiii. 9. 



120 



THE THIRD PART OF THE 



his good will in this behalf, we hare express testimonies in 
Scripture, how that he will help us, and also deliver us, if 
we call upon him in time of trouble.^ So that in both respects, 
we ought rather to call upon him than upon any other. 
Neither ought any man therefore to doubt to come boldly 
unto God, because he is a sinner.^ For the Lord, as the 
Prophet David saith, is gracious and merciful ; yea, his mercy 
and goodness endureth for ever.^. He that sent his own Son 
into the world to save sinners, will he not also hear sinners, 
if with a ti'ue penitent heart and a steadfast faith they pray 
unto him ? Yea, if we acknowledge our sins, God is faithful 
and just to forgive us our sins, and to cleanse us from all 
unrighteousness ;^ as we are plainly taught by the examples 
of David,^ Peter, Mary ^lagdalen,^ the Publican, and divers 
others. . And whereas we must needs use the help of some 
mediator and intercessor, let us content ourselves with him 
that is the ti'ue and only Mediator of the New Testament, 
namely, the Lord and Saviour Jesus Christ. For, as St. 
John saith, If any man sin, we have an advocate with the 
Father, Jesus Christ the righteous, who is the propitiation for 
our sins.'' And St. Paul in his First Epistle to Timothy 
saith. There is one God, and one Mediator between God and 
man, even the man Jesus Christ, who gave himself a ransom 
for all men, to be a testimony in due time.^ 

Now after this doctrine established, you shall be instiTicted 
for what kind of things, and what kind of persons, ye ought 
to make your prayers unto God. 

It greatly behoveth all men, when they pray, to consider 
well and diligently with themselves, what they ask and re- 
quire at God's hand ; lest, if they desire that thing which 
they ought not, their petitions be made void, and of none 
effect. There came, on a time, unto Agesilaus the King, a 
certain importunate suitor, who requested him in a matter 
earnestly saying. Sir, and it please your Grace, you did once 
promise me. Truth, quoth the King, if it be just that thou 
requirest, then I promised thee ; otherwise I did only speak it, 
and not promise it. The man would not be so answered at 
the King's hand ; but still uroins: him more and more, said, 
It becometh a King to perform the least word he hath spoken, 
yea, if he should only beck with his head. No more, saith 



1 Ps. 1. 15. 
4 1 John i. 9. 
1 John ii. I, 2. 



2 1 Tim. i. 16. 
5 2 Sam. xii. 13. 
^ 1 Tim. ii. 5, 6. 



3 Ps. crii. 1. 
^ Luke vii. 50. 



SERMON CONCERNING PRAYER. 



121 



the King, than it behoveth one, that cometh to a King, to 
speak and ask those things which are rightful and honest. 
Thus the King cast off this unreasonable and importunate 
suitor. 

Now, if so great consideration be to be had, when we 
kneel before an earthly king, how much more ought to be 
had when we kneel before the heavenly King ; who is only 
delighted with jusdce and equity, neither will admxit any vain, 
foohsh, or unjust petition ! Therefore it shall be good and 
profitable, thoroughly to consider and determine with our- 
selves, what things we may lawfully ask of God, without fear 
of repulse ; and also what kind of persons we are bound to 
commend unto God in our daily prayers. 

Two things are chiefly to be respected in every good and 
godly man's prayer : his own necessity, and the glory of 
Almighty God. 

Necessity belongeth either outwardly to the body, or else 
inwardly to the soul. Which part of man, because it is 
much more precious and excellent than the other, therefore 
we ought first of all to crave such things as properly belong 
to the salvation thereof; as the gift of repentance, the gift of 
faith, the gift of charity and good works, remission and for- 
giveness of sins, patience in adversity, lowliness in prosperity, 
and such other like fruits of the Spirit, as hope, love, joy, 
peace, long-sufl'ering, gentleness, goodness, meekness, . and 
temperance,^ which things God require th of all them that 
profess themselves to be his children, saying unto them in this 
wise. Let your light so shine before men, that they may see 
your good works, and glorify your Father which is in heaven. ^ 
And in another place also he saith. Seek ye first the kingdom 
of God, and his righteousness, and then all other things shall 
be given unto you.^ Wherein he putteth us in mind, that 
our chief and greatest care ought to be for those things which 
pertain to the health and safeguard of the soul, because we 
have here, as the Apostle saith, no continuing city, but do 
seek after another in the world to come.^ 

Now when we have sufiiciently prayed for things belong- 
ing to the soul, then may we lawfully, and with safe con- 
science, pray also for our bodily necessities, as meat, drink, 
clothing, health of body, deliverance out of prison, good luck 
in our daily affairs, and so forth, according as we shall have 



1 Gal. V. 22. 
3 Matt. vi. 33. 



11 



2 Matt. V. 16. 
4 Heb. xiii. 14. 



122 



THE THIRD PART OF THE 



need. Whereof, what better example can we desire to hare, 
than of Christ himself, who taught his disciples and all other 
Christian men, first to pray for heavenly things, and after- 
ward for earthly things ; as is to be seen in that prayer which 
he left unto his church, commonly called the L or d's"^ Prayer 1^ 
In the Third Book of Kings, and third chapter, it is written, 
that God appeared by night in a dream unto Solomon the 
King, saying. Ask of me whatsoever thou wilt, and I will 
give it thee.2 Solomon made his humble prayer, and asked 
a wise and prudent heart, that might judge and understand, 
what were good, and w^hat were ill, what were godly, and 
what were ungodly, what were righteous, and what were 
unrighteous, in the sight of the Lord.^ It pleased God won- 
drously that he had asked this thing. And God said unto 
him, Because thou hast requested this word, and hast not 
desired many days and long years upon the earth, neither 
abundance of riches and goods, nor yet the life of thine 
enemies which hate thee, but hast desired wisdom to sit in 
judgment; Behold, I have done unto thee according to thy 
words ; I have 'given thee a wise heart, full of knowledge and 
understanding, so that there was never any Hke thee before 
time, neither shall be in time to come. Moreover, I have 
besides this given thee that which thou hast not required, 
namely, worldly wealth and riches, princely honour and 
glory, so that thou shalt therein also pass all Kings that ever 
w-ere.^ Note m this example, how Solomon, being put to 
his choice to ask of God whatsoever he would, requested not 
vain and transitory things, but the high and heavenly treasures 
of wisdom ; and that, in so doing, he obtaineth, as it were in 
recompense, both riches and honour. Wherein is given us 
to understand, that, in our daily prayers, we should chiefly 
and principally ask those things which concern the kingdom 
of God, and the salvation of our own souls, nothing doubting 
but all other things shall — according to the promise of Christ — 
be given unto us. 

But here we must take heed that we forget not that other 
end, vv hereof mention was made before, namely, the glory of 
God. Which unless we mind, and set before our eyes in 
making our prayers, we may not look to be heard,' or to 
receive any thing of the Lord. In the twentieth chapter of 
Matthew, the mother of the two sons of Zebedee came unto 



1 Matt. vi. 9-13; Luke xi. 2-5, 
^ 1 Kings iii. 9, 



2 1 Kings iii. 5. 

^ 1 Kings ii. 10-14. 



SERMON CONCERNING PRAYER. 



123 



Jesus, worshipping him, and saying. Grant that my two sons 
may sit in thy kingdom, the one on thy right hand, and the 
other at thy left hand.^ In this petition she did not respect 
the glory of God, but plainly declared the ambition and vain- 
glory of her own mind ; for which cause she was also most 
worthily repelled and rebuked at the Lord's hand. In like 
manner we read in the Acts of one Simon Magus, a sorcerer, 
how that he, perceiving that through laying on of the Apos- 
tles' hands the Holy Ghost was given, offered them money, 
saying. Give me also this power, that, on whomsoever I lay 
my hands, he may receive the Holy Ghost.^ In making this 
request, he sought not the honour and glory of God, but his 
own private gain and lucre, thinking to get great store of 
money by this feat ; and therefore it was justly said unto 
him, Thy money perish with thee, because thou thinkest that 
the gift of God may be obtained with money. ^ By these and 
such other examples we are taught, whensoever we make our 
prayers unto God, chiefly to respect the honour and glory of 
his name. Whereof we have this general precept in the 
Apostle Paul ; Whether ye eat or drink, or whatsoever ye 
do, look that ye do it to the glory of God.^ Which thing we 
shall best of all do, if we follow the example of our Saviour 
Christ, who, praying that the bitter cup of death might pass 
from him,^ would not therein have his own will fulfilled, but 
referred the whole matter to the good will and pleasure of his 
Father.^ 

And hitherto concerning those things, that we may law- 
fully and boldly ask of God. Now it followeth, that we 
declare what kind of persons we are bound in conscience to 
pray for. 

St. Paul, writing to Timothy, exhorteth him to make 
prayers and supplications for all men, exempting none, of 
what degree or state soever they be.'' In which place he 
maketh mention by name of Kings and Rulers which are in 
authority ; putting us thereby to knowledge, how greatly it 
concerneth the profit of the commonwealth, to pray diligently 
for the higher powers. Neither is it without good cause, that 
he doth so often in all his Epistles crave the prayers of God's 



1 Matt. XX. 20, 21 ; Mark x. 37. 
3 Acts viii. 20. 
5 Matt. xxvi. 39 ; Heb. v. 7. 
7 1 Tim. ii. 1, 2. 



2 Acts viii. 18, 19. 

4 1 Cor.. X. 31; Coloss. iii. 17. 

6 Luke xxii. 42 ; Mark xiv. 36. 



124 



THE THIRD PART OF THE 



people for himself.^ For in so doino^, he declareth to the 
world, how expedient and needful it isfdailvto caU upon God 
for the :Mmisters of his holy yrord and sacraments, that thev 
may have the door of utterance opened unto them, that they 
may truly understand the Scriptures, that thev niav efFecmaUv 
preach the same unto the people, and brinff forth the ti'ue 
fruits thereof, to the example of all other. After this sort did 
the cong-regation continually prav for Peter at Jerusalem,^ and 
for Paul among the Gentiles, to the g-reat increase and tur- 
therance ot Christ's Gospel. And if we. foUowma- their crood 
example herein, wih studv to do the like, doubtless ix cannot 
be expressed how gready we shaU both help ourselves, and 
ako please God. 

To discourse and run throudi all degrees of person<= it were 
too long Therefore ye shalfbriefiy fake this one conclusion 
lor ah : \\ homsoever we are bound by express commandment 
to love, for those also are we bound in conscience to prav. 
But we are bound by express commandment to love all men 
as ourselves : therefore we are also bound to prav for all men, 
even as well as 'if ix were for ourselves, notwithstanding- we 
know them to be our extiTine and deadlv enemies for so 
doth our Saviour Christ plainly teach us m his holv Gospel, 
saying, Love your enemies, bless them that curse you, do 
good to them that hate you, prav for them that persecute you ; 
that ye may be the children of vour Father which is m heaven ^ 
And as he taught his disciples, so did he practise himself in 
his litetime, praying for his enemies upon the cross, and de- 
siring his Father to forgive them, because thev knew not what 
they did.5 As did also that holv and blessed mart^i- Stephen, 
when he was crueUy stoned to death of the stubborn and 
stifi-necked Jews,^ to the example of aU them that wiU ti'ulv 
and unteignedly fohow their Lord and Jvlaster Christ hi this 
miserable and mortal life. 

Now, to entreat of that question, whether we ought to pray 
for them that are departed out of this world, or no. "Wherein, 
it we will cleave only unto the word of ~God. then must we 
needs grant, that we have no commandment 'so to do. For 
the Scripture doth acknowledge but two places after this life • 



1 Coloss iv. 3 ; Kom. xv. 30 ; 2 Thess. iii. 1 ; Ephes. ^^. 19 ; 1 Thess. 
V, do ; 2 Lor. i. 1 1. 

2 Acts xii. o. 3 Luke vi. 27, 28. 4 ^^x^tt. v. 44, 45, 
^ Luke xxm. 34. e j^^^.^^ ^-^^ qq^ 



SERMON COXCERXIXG PRAYER. 



125 



the one proper to the elect and blessed of God, the other to 
the reprobate and damned souls ; as may be well gathered by 
the parable of Lazarus and the rich man ;^ which place St. 
A ugustine expounding, saith in this wise : That which Abra- 
ham speaketh unto the rich man in Luke's Gospel— namely, 
that the just cannot go into those places Vv'here the wicked are 
tormented — what other thing doth it signify, but only this, 
that the just, by reason of God's judgment, which may not be 
revoked, can show no deed of mercy in helping them, which 
after this life are cast into prison, until they pay the uttermost 
farthing ? These words, as they confound the opinion of help- 
ing the dead by prayer, so they do clean confute and take 
away the vain error of purgatory, which is grounded upon 
this saying of the Gospel, Thou shalt not depart thence, until 
thou hast paid the uttermost farthing.^ Now doth St. Augus- 
tine say, that those men which are cast into prison after this 
life on that condition, may in no wise be holpen, though we 
would help them never so much. And why ? Because the 
sentence of God is unchangeable, and cannot be revoked 
again. Therefore, let us not deceive ourselves, thinking that 
either we may help other, or other may help us by their good 
and charitable prayers in time to come. For, as the Preacher 
saith. When the tree falleth, whether it be toward the south 
or toward the north, in what place soever the tree falleth, 
there it lieth ;^ meaning thereby, that every mortal man dieth 
either in the state of salvation or damnation : according as the 
words of the Evangelist John do also plainly import, saying, 
He that believeth on the Son of God hath eternal life ; but he 
that believeth not on the Son shall never see life, but the 
wrath of God abideth upon him.^ Where is then the third 
place, which they call purgatory ? Or where shall our prayers 
help and profit the dead ? St. Augustine doth only acknow- 
ledge two places after this life, heaven and hell. As for the 
third place, he doth plainly deny that there is any such to be 
found in all Scripture. Chrysostom likewise is of this mind, 
that, unless we wash away our sins in this present world, we 
shall find no comfort afterward. And St. Cyprian saith, that, 
after death, repentance and sorrow of pain shall be without 
fruit ; weeping also shall be in vam, and prayer shall be to no 
purpose. Therefore he counselleth all men to make provi- 
sion for themselves while they may, because, when they are 



1 Luke xvi. 19-27. ^ Matt. v. 26. ^ Eccles. xi. 3. ^ John ill. 36. 

1 1 ^ 



126 



THE THIRD PART OF THE 



once departed out of this life, there is no place for repentance, 
nor yet for satisfaction. 

Let these and such other places be sufficient to take away 
the gross error of purgatory out of our heads : neither let us 
dream any more, that the souls of the dead are any thing at all 
holpen by our prayers : but, as the Scripture teacheth us, let 
us thmk that the soul of man, passing out of the body, goeth 
straightways either to heaven, or else to hell, whereof the one 
needeth no prayer, the other is without redemption. 

The only purgatory, wherein we must trust to be saved, is 
the death and blood of Christ; which if we apprehend with a 
true and steadfast faith, it purgeth and cieanseth us from all 
our sms, even as well as if he were now hanging upon the 
cross. The blood of Christ, saith St. John, hath cleansed us 
from all sin.^ The blood of Christ, saith St. Paul, hath 
purged our consciences from dead works, to serve the living 
God.^ Also in another place he saith. We be sanctified and 
made holy by the offering up of the body of Jesus Christ done 
once for all.^ Yea, he addeth more, saying. With the one 
oblation of his bjessed body and precious blood, he hath made 
perfect for ever and ever, all them that are sanctified.^ This 
then IS that purgatory, wherein all Christian men must put 
their whole trust and confidence ; nothing doubting, but if 
they truly repent them of their sins, and die in perfect faith, 
that then they shall forthwith pass from death to life. If this 
kind of purgation will not serve them, let them never hope to 
be released by other men's prayers, though they should con- 
tinue therein unto the world's end. He that cannot be saved 
by faith m Christ's blood, how shall he look to be dehvered 
by man's intercessions ? Hath God more respect to man on 
earth, than he hath to Christ in heaven ? If any man sin, 
saith St. John, we have an advocate with the Father, even 
Jesus Christ the righteous, and he is the propitiation for our 
sins.5 But we must take heed that we call upon this Advo- 
cate, while we have space given us in this life.; lest, when we 
are once dead, there be no hope of salvation left unto us. 
For, as every man sleepeth with his own cause, so every man 
shall rise again with his own cause. And look, in what state 
he dieth, m the same state he shall be also judged, whether it 
be to salvation or damnation. 

Let us not therefore dream either of purgatory, or of prayer 



1 1 John i. 7. 2 Heb. ix. 14. 3 Heb. x. 10. 

4 Heb. X. 14. 5 1 John ii. 1, 2. 



SERMON CONCERNING PRAYER. 



127 



for the souls of them that be dead : but let us earnesdy and 
diligently pray for them which are expressly commanded in 
Holy Scripture, namely, for Kings and Eulers, for ^linisters 
of God's holy word and sacraments, for the saints of this 
world, otherwise called the faithful ; to be short, for all men 
living, be they never so great enemies to God and his people, 
as Jews, Turks, Pagans, Infidels, Heretics, &c. Then shall 
we truly fidfil the commandment of God in that behalf, and 
plainly declare ourselves to be the true children of our hea- 
venly Father ; who suffereth the sun to shine upon the good 
and the bad, and the rain to fall upon the just and the unjust. 
For which, and all other benefits most abundantly bestowed 
upon mankind from the beginning, let us give him hearty 
thanks, as we are most bound, and praise his name for ever 
and ever. Amen, 



AN HOMILY 



OF THE 

PLACE AND TIME OF PRAYER. 

God, through his almighty power, wisdom, and goodness, 
created in the beginning heaven and earth, the sun, the moon, 
the stars, the fowls of the air, the beasts of the earth, the fishes 
in the sea, and all other creatures, for the use and commodity 
of man ; whom also he had created to his own image and 
likeness, and given him the use and government over them 
all, to the end he should use them in such sort as he had 
given him in charge and commandment; and also that he 
should declare himself thankful and kind for all those benefits, 
so liberally and 'so graciously bestowed upon him, utterly 
without any deserving on his behalf. And although we ought 
at all times and in all places, to have in remembrance, and to 
be thankful to, our gracious Lord — according as it is written, 
I will magnify the Lord at all times :^ and again, wheresoever 
the Lord beareth rule, O my soul, praise the Lord^ — yet it 
appeareth to be God's good will and pleasure, that we should 
at special times, and in special places, gather ourselves to- 
gether to the intent his name might be renowned, and his 
glory set forth in the congregation and assembly of his 
saints. 

As concerning the time, which Almighty God hath ap- 
pointed his people to assemble together solemnly, it doth 
appear by the Fourth Commandment of God : Remember, 
saith God, that thou keep holy the Sabbath-day.^ Upon the 
which day, as is plain in the Acts of the Apostles,^ the people 
accustomably resorted together, and heard diligently the Law 
and the Prophets read among them. And albeit this com- 
mandment of God doth not bind Christian people so straitly 
to observe and keep the utter ceremonies of the Sabbath-day, 
as it was given unto the Jews, as touching the forbearing of 
work and labour in time of great necessity, and as touching 

1 Ps. xxxiv. 1. 2 Ps. ciii. 22. 3 Exodus XX. 8. 4 Acts xiii. 14. 
(128) 



SERMON OF THE PLACE AND TIME OF PRAYER. 129 



the precise keeping of the seventh day, after the manner of 
the Jews : — for we keep now the lirst day, which is our Sun- 
day, and make that our Sabbath, that is, our day of rest, in 
the honour of our Saviour Christ, who, as upon that day, rose 
from death, conquering the same most triumphantlv : — vet, 
notwithstanding, whatsoever is found in the commandment 
appertaining to the law of nature, as a thing most godly, most 
just, and needful for the setting forth of God's glory, it oug;ht 
to be retained and kept of all good Christian people. And 
therefore, by this commandment, we ought to have a time, as 
one day in the week, wherein we ought to rest, yea, from our 
lawfal and needful works. For, like as it appeareih bv this 
commandment, that no man in the six days oucrht to be sloth- 
ful or idle, but diligently to labour in that state wherein God 
hath set him: even so, God hath given express charge to all 
men, that upon the Sabbath-day, Vvdiich is now our Sundav, 
they should cease from all weekly and work-day labour, to 
the intent that like as God himself Avrought six davs, and 
rested the seventh, and blessed and sanciihed it, and conse- 
crated it to quiemess and rest from labour ;^ even so God's 
obedient people should use the Sunday holily, and rest from 
their common and daily business, and also give themselves 
wholly to heavenly exercises of God's true religion and ser- 
vice. So that God doth not only command the observation 
of this holy day, but also by his own example doth stir and 
provoke us to the diligent keeping of the same. Good natural 
children will not only become obedient to the commandment 
of their parents, but also have a diligent eye to their doings, 
and gladly follow the same. So, if we will be the children 
of our heavenly Father, we must be careful to keep the Chris- 
tian Sabbath-day — which is the Sunday — not only for that it 
is God's express commandment, but also to declare ourselves 
to be loving children, in following the example of our gracious 
Lord and Father. 

Thus it may plainly appear, that God's will and command' 
ment was to have a solemn tim.e and standing day in the 
week, wherein the people should com.e together, and have in 
remembrance his wonderful benefits, and to render him thanks 
for them, as appertaineth to loving, kind, and obedient people. 

This example and commandment of God, the godlv Chris- 
tian people began to follow, immediately after the ascension 
of our Lord Christ, and began to choose them a standing day 



1 Gen. ii. 2, 3. 



130 



SERMON OF THE 



of the week to come together in ; yet not the seventh day — 
which the Jews kept — but the Lord's day, the day of the 
Lord's resurrection, the day after the seventh day, which is 
the first day of the week. Of the which day mention is made 
by St. Paul on this wise : In the first day of the Sabbath, let 
every man lay up what he thinketh good ;^ meaning for the 
poor. By the first day of the Sabbath is meant our Sunday ; 
which is the first day after the Jew's seventh day. And in 
the Apocalypse it is more plain, whereas St. John saith, I 
was in the spirit upon the Lord's day.^ Sithence which time 
God's people hath always, in all ages, without any gainsay- 
ing, used to come together upon the Sunday ; to celebrate and 
honour the Lord's blessed name, and carefully to keep that 
day in holy rest and quietness, both man, woman, child, ser- 
vant, and stranger. For the transgression and breach of 
which day, God hath declared himself much to be grieved; 
as it may appear by him, who, for gathering of sticks on the 
Sabbath-day, was stoned to death.^ 

But, alas ! all these notwithstanding, it is lamentable to see 
the wicked boldness of those that will be counted God's peo- 
ple, who pass nothing at all of keeping and hallowing the 
Sunday. And these people are of two sorts. The one sort, 
if they have any business to do, though there be no extreme 
need, they must not spare for the Sunday; they must ride 
and journey on the Sunday ; they must drive and carry on 
the Sunday ; they must row and ferry on the Sunday ; they 
must buy and sell on the Sunday; they must keep markets 
and fairs on the Sunday; finally they use all days alike; 
work-days and holy-days all are one. The other sort is 
worse. For although they will not travel nor labour on the 
Sunday as they do on the week-day ; yet they will not rest in 
holiness, as God commandeth ; but they rest in ungodliness 
and filthiness, prancing in their pride, pranking and pricking, 
pointing and painting themselves, to be gorgeous and gay: 
they rest in excess and superfluity, in gluttony and drunken- 
ness, like rats and swine : they rest in brawling and railing, 
in quarrelling and fighting: they rest in wantonness, in toyish 
talking, in filthy fieshliness : so that it doth too evidently 
appear that God is more dishonoured, and the devil better 
served, on the Sunday, than upon all the days of the week 
besides. And I assure you, the beasts, which are commanded 
to rest on the Sunday, honour God better than this kind of 



1 1 Cor. xvi. 2, 2 Kev. i. 10. 



3 ]\umb. XV. 32-36. 



PLACE AND TIME OF PRAYER. 



131 



people : for they offend not God, they break not their holy 
day. 

Wherefore, ye people of God, lay your hands upon your 
hearts ; repent and amend this grievous and dangerous wick- 
edness; stand in awe of the commandment of God; gladly 
follow the example of God himself ; be not disobedient to the 
godly order of Christ's church, used and kept from the Apos- 
tles' time until this day. Fear the displeasure and just plagues 
of Almighty God, if ye be negligent, and forbear not labouring 
and travelling on the Sabbath-day or Sunday, and do not 
resort together to celebrate and magnify God's blessed name, 
in quiet holiness and godly reverence. 

Now concerning the place, where the people of God ought 
to resort together, and where especially they ought to celebrate 
and sanctify the Sabbath-day, that is the Sunday, the day of 
holy rest. That place is called God's Temple, or the Church ; 
because the company and congregation of God's people — 
which is properly called the Church — doth there assemble 
themselves on the days appointed for such assemblies and 
meetings. And, forasmuch as Almighty God hath appointed 
a special time to be honoured in, it is very meet, godlv, and 
also necessary, that there should be a place appointed, where 
these people should meet and resort, to serve their gracious 
God and merciful Father. 

Truth it is, the holy Patriarchs, for a great number of years, 
had neither temple nor church to resort unto. The cause was, 
they were not staid in any place, but were in a continual 
peregrination and wandering, that they could not conveniently 
build any church. But, so soon as God had delivered his 
people from their enemies, and set them in some liberty in the 
wilderness, he set them up a costly and a curious tabernacle ;^ 
which was, as it were, the parish-church, a place to resort 
unto of the whole multitude, a place to have his sacrifices 
made in, and other observances and rites to be used in. Fur- 
thermore, after that God, according to the truth of his promise, 
had placed and quietly settled his people in the land of Ca- 
naan — now called Jewry — he commanded a great and mag- 
nificent temple to be built by King Solomon,^ as seldom the 
like hath been seen ; a temple so decked and adorned, so 
gorgeously garnished^ as was meet and expedient for people 
of that time, which would be allured and stirred with nothing 
so much, as with such outward goodly gay things. This 



1 Exod. xl. 2. 



2 1 Kings V. 5. 



132 



SERMON OF THE 



was now the temple of God, endued also with many gifts and 
sundry promises. This was the public church,' and the 
mother-church of all Jewry. Here was God honoured and 
served. Hither was the whole realm of all the Israelites 
bound to come at three solemn feasts in the year, to serve 
their Lord God here. 

But let us proceed further. In the time of Christ and his 
Apostles, there were yet no temples nor churches for Chris- 
tian men. For why ? They were always for the most part 
in persecution, vexation, and trouble ; so that there could be 
no liberty nor license obtained for that purpose. Yet God 
delighted much that they should often resort together in a 
place ; and therefore after his ascension they remained toge- 
ther in an upper chamber ;^ sometimes they entered into the 
temple,^ sometimes into the synagogues,^ somiCtimes they 
were in prison,-^ sometimes in their houses, sometimes in 
the fields,^ &c. And this continued so long till the faith of 
Christ Jesus began to multiply in a great part of the world. 
Now when divers realms were established in God's true reli- 
gion, and God'had given them peace and quietness, then began 
Kings, Noblemen, and the people also, stin-ed up with a 
godly zeal and ferventness, to build up temples and churches, 
whither the people might resort, the better to do their dntv 
towards God, and to keep holy their Sabbath-day, the day 
of rest. And to these temples have the Christians customably 
used to resort from time to time, as unto meet places, where 
they might Vv'ith common consent praise and magnify God's 
name, yielding him thanks for the benefits that he daily poureth 
upon them, both mercifully and abundantly ; where they 
might also hear his holy word read, expounded, and preached 
sincerely, and receive his holy sacraments ministered unto 
them duly and purely. 

True it is, that the chief and special temples of God, 
wherein he hath greatest pleasure, and most delighteth to 
dwell, are the bodies and minds of true Christians, and the 
chosen people of God ; according to the doctrine of Holy 
Scriptures, declared by St. Paul : Know ye not, saith he, 
that ye be the temple of God, and that the Spirit of God doth 
dwell in you ?^ The temple of God is holy, which ye are.'' 
And again in the same Epistle, Know ye not that your body 



1 A.cts i. 13. 2 Acts ii. 46 ; iii. 1. ^ Act? xviii. 4 ; xiv. 1, 
4 Acts V. 18. ^ Acts xvi. 13. ^1 Cor. iii. 16. 

7 1 Cor. iii. 17. 



PLACE AND TIME OF PRAYER 



133 



is the temple of the Holy Ghost dwelling in you ; whom you 
have given you of God, and that ye be not your own P Yet, 
this notwithstanding, God doth allow the material temple 
made with lime and stone, so oft as his people come together 
into it, to praise his holy name, to be his house, and the 
place where he hath promised to be present, and where he 
will hear the prayers of them that call upon him. The which 
thing both Christ and his Apostles, with all the rest of the 
holy fathers, do sufficiently declare by this. That albeit they 
certainly knew that their prayers were heard in what place 
soever they made them — though it were in caves, in woods, 
and in deserts — yet, so oft as they could conveniently, they 
resorted to the material temples, there with the rest of the 
congregation to join in prayer and true worship. 

Wherefore, dearly beloved, you that profess yourselves to 
be Christians, and glory in that name, disdain not to follow 
the example of your Master Christ, whose scholars you say 
you be ; shew you to be like them whose schoolmates you 
take upon you to be, that is, the Apostles and Disciples of 
Christ. Lift up pure hands, with clean hearts, in all places, 
and at all times. But do the same in the temples and churches 
upon the Sabbath-days also. Our godly predecessors, and 
the ancient Fathers of the primitive church, spared not their 
goods to build churches ; no they spared not to venture their 
lives in time of persecution, and to hazard their blood, that 
they might assemble themselves together in churches. And 
shall we spare a little labour to come to churches ? ShrJl 
neither their example, nor our duty, nor the commodities, 
that thereby should come unto us, move us ? 

If we will declare ourselves to have the fear of God, if we 
will shew ourselves true Christians, if we will be the follovv^ers 
of Christ our Master, and of those godly fathers that have 
lived before us, and now have received the reward of true 
and faithful Christians ; we must both willingly, earnestly, 
and reverently, come unto the material churches and temples 
to pray, as unto fit places appointed for that use : and that 
upon the Sabbath-day, as at most convenient time for God's 
people to cease from bodily and worldly business, to give 
themselves to holy rest and godly contemplation, pertaining 
to the service of Almighty God ; whereby we miay reconcile 
ourselves to God, be partakers of his holy sacraments, and be 
devout hearers of his holy word ; so to be established in faith 



1 1 Cor. x\. 19. 
12 



1 34 SERMOX OF THE PLACE AXD TI^fE OF PRAYER. 



to God ward, iii hope against all adversin-, and in charity 
toward our neighbours. And thus running our course as o-ood 
Christian people, we may at the last attain the reward of 
everlasting glory, through the merits of our Saviour Jesus 
Christ : to whom, with the Father and the Holy Ghost, be 
all honour and o;lorv. ti/uen. 



EXTRACT 



FROX THE 

NINTH HOMILY OF THE SECOND BOOK 

ENTITLED 

AX HOMILY 

WHEREl.N IS DECLARED, THAT 

COMMON PRAYER AXD SACRAMENTS OUGHT TO BE MINIS- 
TERED IN A TONGUE THAT IS UNDERSTOOD OF THE 
HEARERS. 

Among the manifold exercises of God's people, dear Chris- 
tians, there is none more necessary for all estates, and at all 
times, than is pubHc Prayer, and the due use of Sacraments. 
For in the first we beg at God's hand all such things, as other- 
wise we cannot obtain : and in the other he embraceth us, 
and offereth himself to be embraced of us. Knowino-. there- 
fore, that these two exercises are so necessarv for us. let us 
not think it unmeet to consider, First, what praver is. and 
what a sacrament is ; and then, how manv sorts' of pravers 
there be, and how many sacraments : so shall we the better 
understand how to use them aright. 

To know what they be, St. Augustine teacheth us in his 
book, entitled, Of the Spirit and the Soul. He saiih thus 
of prayer ; Prayer is. saith he, the devotion of the mind : 
that is to say, The returnino- to God. through a ^odlv and 
humble affection; which affection is a certain willing and 
sweet inclining of the mind itself towards God. And in the 
second Book against the Adversary of the Law and the Pro- 
phets, he caUeth sacraments holy signs. And wririno- to 
Bonifacius of the baptism of infants, he saith. If sacranients 
had not a certain similitude of those things, whereof they be 
sacraments, they should be no sacraments at all. And, of 
this similitude, they do for the most part receive the names 

(135) 



136 



OF COMMON PRAYER 



of the self-same things they signify. By these words of St. 
Augustine it appeareth, that he alloweth the common descrip- 
tion of a sacrament, which is, that it is a visible sign of an 
invisible gi^ace : that is to say, that setteth out to the eyes 
and other outward senses, the inward working of God's free 
mercy ; and doth, as it were, seal in our hearts the promises 
of God. And so was Circumcision a sacrament ; which 
preached unto the outward senses the inward cutting away of 
the foreskin of the heart, and sealed and made sure, in the 
hearts of the circumcised, the promise of God touching the 
promised seed that they looked for. 

Now let us see how many sorts of Prayer, and how many 
Sacraments there be. 

In the Scriptures we read of three sorts of Prayer ; 
whereof two are private, and the third is common. 

The first is that which St. Paul speaketh of in his Epistle 
to Timothy, saying, I will that men pray in every place, 
lifting up pure hands without wrath or striving.^ And it is 
the devout lifting up of the mind to God, without the uttering 
of the heart's grief or desire by open voice. Of this prayer 
we have example in the First Book of Samuel, in Anna 
the mother of Samuel, w^hen in the heaviness of her heart 
she prayed in the temple, desiring to be made fruitful. She 
prayed in her heart, saith the text, but there was no voice 
heard." . After this sort must all Christians pray, not once in 
a week, or once in a day only ; but, as St. Paul writeth to 
the Thessalonians, without ceasing.^ And as St. James 
writeth. The continual prayer of a just man is of much force.* 

The second sort of Prayer is spoken of in the Gospel of 
Matthew ; where it is said, When thou prayest, enter into thy 
secret closet ; and, when thou hast shut the door to thee, 
pray unto thy Father in secret ; and thy Father, which seeth 
in secret, shall reward thee.^ Of this sort of prayer there be 
sundry examples in the Scriptures ; but it shall suffice to 
rehearse one, which is written in the Acts of the Apostles. 
Cornelius, a devout man, a Captain of the Italian army, saith 
to Peter, that, being in his house in prayer at the ninth hour, 
there appeared unto him one in a white garment,^ &c. This 
man prayed unto God in secret, and was rewarded openly. 
These be the two private sorts of prayer : the one mental, 
that is to say, the devout lifting up of the mind to God ; and 



1 1 Tim. ii. 8. 2 1 gam. i. 13. 3 1 Thess. v. 17. 

4 James V. 16. ^ Matt. vi. 6. ^ ^^ts x. 30. 



AND SACRAMENTS. 



137 



the other vocal, that is to say, the secret uttermg of the griefs 
and desires of the heart with words, but yet in a secret closet 
or some solitary place. 

The third sort of prayer is public or common. Of this 
prayer speaketh our Saviour Christ, when he saith. If two of 
you shall agree upon earth upon any thing, whatsoever ye 
shall ask, my Father which is in heaven shall do it for you ; 
for wheresoever two or three be gathered together in my 
name, there am I in the midst of them.^ Although God hath 
promised to hear us when we pray privately, so it be done 
faithfully and devoutly — for he saith. Call upon me in the 
day of thy trouble, and I will hear thee :^ and Elias, being but 
a mortal man, saith St. James, prayed, and heaven was shut 
three years and six months ; and again he prayed, and the 
heaven gave rain^ — yet by the histories of the Bible it ap- 
peareth, that public and common prayer is most available 
before God ; and therefore is much to be lamented that it is 
no better esteemed among us, which profess to be but one 
body in Christ. When the city of Nineveh was threatened 
to be destroyed within forty days, the Prince and the people 
joined themselves together in public prayer and fasting, and 
were preserved.^ In the Prophet Joel, God commanded a 
fasting to be proclaimed, and the people to be gathered 
together, young and old, man and woman, and are taught to 
say with one voice. Spare us, O Lord, spare thy people, and 
let not thine inheritance be brought to confusion.^ When 
the Jews should have been destroyed all in one day through 
the malice of Haman, at the commandment of Esther they 
fasted and prayed, and were preserved.^ W^hen Holophernes 
besieged Bethulia, by the advice of Judith they fasted and 
prayed, and were delivered. When Peter was in prison, the 
congregation joined themselves together in prayer," and Peter 
was wonderfully delivered. By these histories it appeareth, 
that common or public prayer is of great force to obtain 
mercy and deliverance at our heavenly Father's hand. 

Therefore, brethren, I beseech you, even for the tender 
mercies of God, let us no longer be negligent in this behalf : 
but, as a people willing to receive at God's hand such good 
things as in the common prayer of the Church are craved, 
let us join ourselves together in the place of common prayer, 



1 Matt, xviii. 19, 20. 2 Ps. l. 15. 3 james v. 17, 18. 

4 Jonah ill. 4-10. ^ Joel ii. 15-17. ^ Esther iv. 16. 

^ Acts xii. 5. 

12* 



138 



OF COMMON PRAYER 



and, With one voice and one heart, beg of our heavenly Father 
all those things, which he knoweth to be necessary for us 
I forbid you not private prayer, but I exhort you to esteem 
common prayer as it is worthy. And before all things be 
sure that m all these three sorts of prayer, your minds be 
devoutly lifted up to God : else are your prayers to no pur- 
pose, and this saying shall be verified in you ; This people 
honoureth me with their lips, but their heart is far from me ^ 
^ Thus much for the three sorts of Prayer, whereof we read 
m the Scriptures. 

Now with hke, or rather more brevity, you shall hear how 
many Sacraments there be, that were instituted by our Saviour 
Christ, and are to be continued, and received of every Chris- 
tian in due time and order, and for such pui-pose as our Saviour 
Christ willed them to be received. And as for the number 
of them, if they should be considered according to the exact 
signification of a sacrament— namely, for the visible si^n^ 
expressly commanded in the New Testament, whereunto is 
annexed the promise of free forgiveness of our sins, and of 
our holiness and joining in Christ— there be but two ; namely, 
Baptism, and the Supper of the Lord. For although Abso- 
lution hath the promise of forgiveness of sin ; yet by the ex- 
press word of the New Testament it hath not this^ promise 
annexed and tied to the visible sign, which is imposition of 
hands. For this visible sign— I mean laying on of hands- 
is not expressly commanded in the New Testament to be 
used m Absolution, as the visible signs in Baptism and the 
Lord's Supper are : and therefore Absolution is no such sacra- 
ment as Baptism and the Communion are. And though the 
Ordering of Ministers hath this visible sign and promise ; yet 
It lacks the promise of remission of sin, as all other sacraments 
besides the two above named do. Therefore neither it, nor 
any other sacrament else, be such sacraments as Baptism 
and the Communion are. But in a general acception, the 
name of a sacrament may be attributed to any thing, whereby 
an holy thing is signified. In which understanding of the 
word, the ancient writers have given this name, not only to 
the other five, commonly of late years taken and used for sup- 
plying the number of the seven sacraments ; but also to 
divers and sundry other ceremonies, as to oil, washing of 
feet, and such like : not meaning thereby to repute them as 
sacraments, in the same signification that the two forenamed 



^ Isaiah xxix. 13 



AND SACRAMENTS. 



139 



sacraments are. And therefore St. Augustine, weighing the 
true signification and the exact meaning of the word, writing 
to Januarius, and also in the Third Book of Christian Doc- 
trine, affirmeth, that the Sacraments of the Christians, as they 
are most excellent in signification, so are they most few in 
number ; and in both places maketh mention expressly of 
two, the sacrament of Baptism, and the Supper of the Lord. 
And, although there are retained by the order of the Church 
of England, besides these two, certain other rites and cere- 
monies about the Institution of Ministers in the Church, Ma- 
trimony, Confirmation of Children, by examining them of 
their knowledge in the articles of the faith, and joining thereto 
the prayers of the Church for them, and likewise for the Visi- 
tation of the Sick ; yet no man ought to take these for sacra- 
ments in such signification and meaning as the sacraments of 
Baptism and the Lord's Supper are ; but either for godly 
states of life, necessary in Christ's Church, and therefore 
worthy to be set forth by public action and solemnity, by the 
ministry of the Church, or else judged to be such ordinances, 
as may make for the instruction, comfort, and edification of 
Christ's Church. 

Now, understanding sufficiently what Prayer is, and what 
a Sacrament is also ; and how many sorts of prayers there 
be, and how many sacraments of our Saviour Christ's institu- 
tion ; let us see whether the Scriptures, and examples of the 
primitive church, will allow any vocal prayer^ — that is, when 
the mouth uttereth the petitions with voice — or any manner 
of sacrament, or other public or common rite or action, 
pertaining to the profit and edifying of the unlearned, to be 
ministered in a tongue unknown, or not understood of the 
Minister or people ; yea, and whether any person may pri- 
vately use any vocal prayer in a language that he himself 
understandeth not. 

To this question we must answer, No. 

And first of common Prayer and administration of Sacra- 
ments. Although reason, if it might rule, would soon per- 
suade us to have our common prayer and administration of 
the sacraments in a known tongue — both for that to pray 
commonly, is for a multitude to ask one and the self-same 
thing with one voice, and one consent of mind ; and to ad- 
minister a sacrament is, by the outward word and element to 
preach to the receiver the inward and invisible grace of God ; 
and also for that both these exercises were first instituted, and 
are still continued, to the end that the congregation of Christ 



140 



OF COMMON PRAYER AND SACR.1.MEXTS 



might, from time to time, be put in remembrance of their 
unit^- in Christ, and that, as members all of one bodv, they 
ought, both in prayers and otherwise, to seek and desire one 
another's commodity, and not their own without others' — vet 
shaU we not need to flee to reasons and proofs in this matter, 
sith we have both the plain and manifest words of the Scrip- 
ture, and also the consent of ihe most learned and ancient 
\raters. to commend the prayers of the conofreofation in a 
known tongue. First. Paul to the Corinthians^ saith, Let all 
things be done to edifying.^ Which cannot be, unless com- 
mon prayers and administration of sacraments, be in a toncfue 
known to the people. For where the prayers spoken bv the 
^Minister, and the words in the administration of the sacra- 
ments, be not understood of them that be present, thev cannot 
thereby be edified. For, as. when the trumpet that i*s blown 
in the held giveth an uncertain sound, no man is thereby 
stirred up to prepare himself to the fight ; and as, when an 
insu'ument of music inaketh no distinct sound, no man can tell 
what is piped : even so, when prayers or administration of 
sacraments shajl be in a tongue unknown to the hearers, 
which of them shall be thereby stirred up to lift up his mind 
to God. and to beg with the Minister, at God's hand, those 
things which in the words of his prayers the Minister asketh ? 
or who shall, in the ministration of the sacraments, understand 
what invisible grace is to be craved of the hearer, to be 
wrought in the inward man ? Tmly. no man at all. For, 
saith St. Paul, He that speaketh in a tongue unknown, shall 
be to the hearer an aUen which in a Christian congreaation 
is a 2:reat absurditv. 



\ 



1 1 Cor. iiv. Q6. 



^ 1 Cor. xiv. 11. 



AN HOMILY 



OF 

ALMS-DEEDSj AND MERCIFULXESS TOWARDS THE POOR 
AND NEEDY. 

Amongst the manifold duties, that Almighty God requireth 
of his faithful servants, the true Christians ; by the which he 
would that both his Name should be glorified, and the cer- 
tainty of their vocation declared : there is none that is either 
more acceptable unto him, or more profitable for them, than 
are the works of mercy and pity showed upon the poor, which 
be afflicted with any kind of misery. And yet this notsvith- 
standing:, such is the slothful sluggishness of our dull nature 
to that which is good and godly, that we are almost in nothing 
more neo^ligent and less careful than we are therein. It is, 
therefore, a very necessary thing, that God's people should 
awake their sleepy minds, and consider their duty on this be- 
half. And meet it is, that all true Christians should desirously 
seek and learn, what God by his holy V^'ovd doth herein re- 
quire of them ; that, first, knowing their dut}- — whereof many 
by their slackness seem to be very ignorant — they may after- 
wards diligently endeavour to perform the same. By the 
which, both the godly charitable persons may be encouraged 
to go forwards, and continue in their merciful deeds of alms- 
giving to the poor; and also, such as hitherto have either 
neglected or contemned it, may yet now at length, when they 
shall hear how much it appertaineth to them, advisedly con- 
sider it, and virtuously apply themselves thereunto. 

And to the intent that every one of you may the better un- 
derstand that vrhich is taught, and also easilier bear away, and 
so take more fruit of, that shall be said, when several matters 
are severally handled ; I mind particularly, and in this order, 
to speak and entreat of these points. 

First, I will show, how earnestly Almighty God, in his 
Holy Word, doth exact the doing of alms-deeds of us, and 
how acceptable they be unto him. 

(141) 



142 



THE FIRST PART OF THE 



Secondly, how profitable it is for us to use them, and what 
commodity and fruit they will bring unto us. 

Thirdly and lastly, I will show out of God's word, that, 
whoso is liberal to the poor, and relieveth them plenteously, 
shall notwithstanding have sufficient for himself, and evermore 
be without danger of penury and scarcity 

Concerning the first—which is the acceptation and dignity, 
or price of alms-deeds before God— know this ; that to help 
and succour the poor in their need and misery, pleaseth God 
so much, that, as the Holy Scripture in sundry places re- 
cordeth, nothing can be more thankfully taken or accepted of 
God. For, first, we read, that Almighty God doth account 
that to be given and to be bestowed upon himself, that is be- 
stowed upon the poor : for so doth the Holy Ghost testify 
unto us by the Wise Man, saying. He that hath pity upon 
the poor lendeth unto the Lord himself.^ And Christ in 
the Gospel avoucheth, and as a most certain truth bindeth 
It with an oath, that the alms bestowed upon the poor was 
bestowed upon him, and so shall be reckoned at the last day : 
for thus he sai,th to the charitable alms-givers, when he sitteth 
as Judge in the doom, to give sentence of every man accord- 
mg to his deserts ; Verily I say unto you, whatsoever good 
and merciful deed you did upon any of the least of these my 
brethren, ye did the same unto me.^ In relieving their hunger, 
ye relieved mine; in quenching their thirst, ye quenched 
mine ; in clothing them, ye clothed me ; and when ye har- 
boured them, ye lodged me also ; when ye visited them, being 
sick, or in prison, ye visited me. For as he that hath received 
a Prince's embassadors, and entertaineth them well, doth 
honour the Prince from whom those embassadors do come ; 
so he that receiveth the poor and needy, and helpeth them in 
their affliction and distress, doth thereby receive and honour 
Christ their Master ; who, as he was poor and needy, him- 
self, whilst he Hved here amongst us, to work the mystery of 
our salvation ; so, at his departure hence, he promised, in his 
stead, to send unto us those that were poor, by whose means 
his absence should be suppHed ; and therefore. That we 
would do unto him, we must do unto them. 

And for this cause doth Almighty God say unto Moses, 
The land wherein you dwell shall never be without poor 
men f because he would have continual trial of his people, 
whether they loved him or no ; that, in showing themselves 



* Prov. xix. 17. 



2 Matt. XXV. 40. 



^ Deut. XV. 11, 



SERMON OF ALMS-DEEDS. 



143 



obedient unto his will, they might certainly assure themselves 
of his love and favour towards them, and nothing doubt, but 
that, as his law and ordinance — wherein he commanded them, 
that they should open their hand unto their brethren that were 
poor and needy in the land — were accepted of them, and 
willinfifly performed ; so he would on his part lovincflv ac- 
cept them, and truly perform his promises that he had made 
unto them. 

The holy Apostles and Disciples of Christ, who, by reason 
of his daily conversation,^ saw by his deeds, and heard in his 
doctrine, how much he tendered the poor ; the godlv Fathers 
also, that were both before and since Christ, endued Avithout 
doubt with the Holy Ghost, and most certainly certified of 
God's holy will ; they both do most earnestly exhort us, and 
in all their writings almost continually admonish us, that we 
would remember the poor, and bestow our charitable alms 
upon them. St. Paul crieth unto us after this sort : Comfort 
the feeble-minded, lift up the weak, and be charitable towards 
all men.^ And again. To do good to the poor, and to dis- 
tribute alms gladly, see that thou do not forget ; for with such 
sacrifices God is pleased.^ Isaiah the Prophet teacheth on 
this wise ; Deal thy bread to the hungry, and bring the poor 
wandering home to thy house. When thou seest the naked, 
see thou clothe him ; and hide not thy face from thy poor 
neighbour ; neither despise thou thine own flesh. ^ 

And the holy father Tobit giveth this counsel ; Give alms, 
saith he, of thine own goods, and turn never thy face from 
the poor eat thy bread with the hungry, and cover the naked 
with thy clothes. And the learned and godly Doctor, Chry- 
sostom, giveth admonition : Let merciful alms be always with 
us as a garment : that is, as mindful as we will be to put our 
garments upon us, to cover our nakedness, to defend us from 
the cold, and to show ourselves comely ; so mindful let us be 
at all times and seasons, that we give alms to the poor, and 
shew ourselves merciful towards them. 

But what mean these often admonitions and earnest exhor- 
tations of the Prophets, Apostles, Fathers, and holy Doctors ? 
Surely, as they were faithful to Godward, and therefore dis- 
charged their duty truly, in telling us what was God's will ; 
so, of a singular love to us ward, they laboured not only to 
inform us, but also to persuade us, that to give alms, and to 
succour the poor and needy, was a very acceptable thino;, and 



» 1 Thess. V. 14. 2 Heb. xiii. 16. s jsa. Iviii. 7. Tobit iv. 7, 16. 



144 



THE FIRST PART OF THE 



an high sacrifice to God, wherein he greatly delighted, and 
had a singular pleasure. For so doth the Wise Man, the son 
of Sirach, teach us, saying. Whoso is mercifal and giveth 
alms, he ofFereth the right thank-offering. And he addeth 
thereunto. The right thank-offering maketh the altar fat, and a 
sweet smell it is before the Highest; it is acceptable before 
God, and shall never be forgotten.^ 

And the truth of this doctrine is verified by the examples 
of those holy and charitable Fathers ; of whom we read in 
the Scriptures, that they were given to merciful compassion 
towards the poor, and charitable reHeving of their necessities. 
Such a one was Abraham ; in whom God had so great plea- 
sure, that he vouchsafed to come unto him in form of an 
Angel, and to be entertained of him at his house. Such was 
his kinsman Lot; whom God so favoured for receiving his 
messengers into his house — which otherwise should have lain 
in the street — that he saved him with his whole family from 
the destruction of Sodom and Gomorrah. Such were the 
holy fathers Job and Tobit; with many others, who felt most 
sensible proofs of God's special love towards them. And as 
all these, by their mercifulness and tender compassion, which 
they shewed to the miserable afflicted members of Christ, in 
the relieving, helping, and succouring them with their temporal 
goods in this Ufe, obtained God's favour, and were dear, ac- 
ceptable, and pleasant in his sight ; so now they themselves take 
pleasure in the fruition of God, in the pleasant joys of heaven ; 
and are also in God's eternal Word set before us, as perfect 
examples ever before our eyes, both how we shall please God 
in this mortal Hfe, and also how we may come to live in joy 
with them in everlasting pleasure and felicity. For most true 
is that saying which Augustine hath, that the giving of alms 
and relieving of the poor is the right way to heaven. Via 
coeU pauper est ; The poor man, saith he, is the way to heaven. 

They used, in times past, to set in highway sides the pic- 
ture of Mercury, pointing with his finger which was the right 
way to the town. And we use in cross-ways to set up a 
wooden or stone cross, to admonish the travelling man which 
way he must turn, when he cometh thither, to direct his jour- 
ney aright. But God's word, as St. Augustine saith, hath set 
in the way to heaven the poor man and his house ; so that 
whoso will go aright thither, and not turn out of the way, 
must go by the poor. The poor man is that Mercury that 



^ Ecclus. XXXV. 1, 6, 7. 



SERMON OF ALMS-DEEDS. 



145 



shall set us the ready way: and if we look well to this mark, 
we shall not wander much out of the right path, 

The manner of wise w^orldly men amongst us is, that if they 
know a man of meaner estate than themselves to be in favour 
with the Prince, or any other Nobleman, whom they either 
fear or love ; such a one they will be glad to benefit and plea- 
sure, that, when they have need, he may become their spokes- 
man, either to help with his good word to obtain a commo- 
dity, or to escape a displeasure. Now surely it ought to be a 
shame to us, that worldly men for temporal things, that last 
but for a season, should be more wise and provident in pro- 
curing them, than we in heavenly. Our Saviour Christ tes- 
tifieth of poor men, that they are dear unto him, and that he 
loveth them especiaUy : for he calleth them his httle ones,^ by 
a name of tender love ; he saith they be his brethren. And 
St. James saith, that God hath chosen them to be the heirs 
of his kingdom. Hath not God, saith he, chosen the poor of 
this world to himself, to make them hereafter the rich heirs 
of that kingdom which he hath promised to them that love 
him P And we know that the prayer which they make for us 
shall be acceptable and regarded of God, their complaint shall 
be heard also. Thereof doth Jesus the son of Sirach cer- 
tainly assure us, saying. If the poor complain of thee in the 
bitterness of his soul, his prayer shall be heard ; even he that 
made him shall hear him.^ Be courteous, therefore, unto the 
poor. We know also, that he, who acknowledgeth himself to 
be their Master and Patron, and refuseth not to take them for 
his servants, is both able to pleasure and displeasure us ; and 
that we stand every hour in need of his help. Why should 
we then be either negligent or unwiUing to procure their 
friendship and favour; by the which also we may be assured 
to get his favour, that is both able and willing to do us all 
pleasures, that are for our commodity and wealth? Christ 
doth declare by this, how much he accepteth our charitable 
affection toward the poor ; in that he promiseth a reward unto 
them that give but a cup of cold water in his name to them 
that have need thereof,^ and that reward is the kingdom of 
neaven. No doubt is it, therefore, that God regardeth highly 
that which he rewardeth so liberally. For he that promiseth 
a princely recompense for a beggarly benevolence, declareth 
that he is more delighted with the giving, than with the gift ; 



^ Matt. X. 42; Mark ix. 41 ; Matt. xxv. 40. 
3 Ecclus. iv. 6 

13 



2 James ii. 5. 
4 Matt. X. 42. 



146 



THE SECOND PART OF THE 



and that he as much esteemeth the donig of the thing, as the 
fruit and commodity that cometh of it. 

Whoso, therefore, hath hitherto neglected to give alms, let 
him know that God now requireth it of him ; and he that hath 
been liberal to the poor, let him know that his godly doings 
are accepted, and thankfully taken at God's hands ; which he 
will requite with double and treble. For so saith the Wise 
Man : He which sheweth mercy to the poor, doth lay his 
money in bank to the Lord, for a large interest and gain ;^ the 
gain being chiefly the possession of the life everlasting, through 
the merits of our Saviour Jesus Christ : to whom, with the 
Father and the Holy Ghost, be all honour and glory for 
ever. Amen, 



THE SECOND PART OF THE SERMON OF ALMS- 
DEEDS 

Ye have heard before, dearly beloved, that, to give alms 
unto the poor, and to help them in time of necessity, is so 
acceptable unto our Saviour Christ, that he counteth that to 
be done to himself, that we do for his sake unto them. Ye 
have heard also, how earnestly both the Apostles, Prophets, 
holy Fathers, and Doctors, do exhort us unto the same. And 
ye see, how well-beloved and dear unto God they were, whom 
the Scriptures report unto us to have been good alms-men. 
Wherefore, if either their good examples, or the wholesome 
counsel of godly fathers, or the love of Christ — whose especial 
favour we may be assured by this means to obtain — may 
move us, or do any thing at all with us ; let us provide, that, 
from henceforth, we shew unto God ward this thankful service, 
to be mindful and ready to help them that be poor and in 
misery. 

Now will I, this second time that I entreat of alm.s-deeds, 
shew unto you how profitable it is for us to exercise them, 
and what fruit thereby shall arise unto us, if we do them 
faithfully. 

Our Saviour Christ in the Gospel teacheth us, thai it pro- 



^ Prov. xix. 17. 



SERMON OF ALMS-DEEDS. 147 

fiteth a man nothing, to have m possession ail the riches of 
the whole world, and the wealth or glory thereof, if in the 
mean season he lose his soul,^ or do that thii^T, whereby it 
should become captive unto death, sin, and hell-i -e. By the 
which saying, he not only instructeth us howmucti the soul's 
health is to be preferred before worldly commodities ; but it 
also serveth to stir up our minds, and to prick us forwards to 
seek diligently, and learn, by what means we may preserve 
and keep our souls ever in safety ; that is, how we may re- 
cover our health, if it be lost or impaired, and how it may be 
defended and maintained, if once we have it. Yea, he teach- 
eth us also thereby, to esteem that as a precious medicine, and 
an inestimable jewel, that hath such strength and virtue in it, 
that can either procure or preserve so incomparable a treasure. 
For, if we greatly regard that medicine or salve that is able to 
heal sundry and grievous diseases of the body, much more 
will we esteem that which hath like power over the soul. 
And because we might be better assured, both to know and 
to have in readiness that so profitable a remedy; he, as a most 
faithful and loving teacher, sheweth, himself, both what it is, 
and where we may find it, and how we may use and apply it. 
For when both he and his disciples were grievously accused 
of the Pharisees, to have defiled their souls in breaking the 
constitutions of the Elders, because they went to meat, and 
washed not their hands before, according to the custom of the 
Jews; Christ, answering their superstitious complaint, teach- 
eth them an especial remedy how to keep clean their souls, 
notwithstanding the breach of such superstitious orders : Give 
alms, saith he, and behold all things are clean unto you.^ He 
teacheth them, that to be merciful and charitable in helping the 
poor, is the means to keep the soul pure and clean in the sight 
of God. 

We are taught therefore by this, that merciful alms-dealing 
is profitable to purge the soul from the infection and filthy 
spots of sin. 

The same lesson doth the Holy Ghost also teach in sundry 
places of the Scripture, saying, Alercifulness and alms-giving 
purge th from all sins, and delivereth from death, and sufFereth 
not the soul to come into darkness. ^ A great confidence may 
they have before the high God, that show mercy and compas- 
sion to them that are afflicted. The wise Preacher, the son 
of Sirach, confirmeth the same, when he saith. That as water 



1 Matt. xvi. 26. 2 Luke xi. 41. s Tobit iv. 10. 



148 



THE SECOND PART OF THE 



quencheth burning fire, even so mercy and alms resisteth and 
reconcileth sins.^ And sure it is, that mercifulness quaileth 
the heat of sin so much, that they shall not take hold upon 
man to hurt him ; or, if he have by any infirmity or weaknes? 
been touched and annoyed with them, straightways shall mer- 
cifulness wipe and wash them away, as salves and remedies 
to heal their sores and grievous diseases. And thereupon thai 
holy father Cyprian taketh good occasion to exhort earnestly 
to the merciful work of giving alms and helping the poor ; 
and there he admonisheth to consider how wholesome and 
profitable it is to relieve the needy, and help the afflicted, 
by the which we may purge our sins and heal our wounded 
souls. 

But here some will say unto me. If alms-giving, and our 
charitable works towards the poor, be able to wash away 
sins, to reconcile us to God, to deliver us from the peril of 
damnation, and make us the sons and heirs of God's king- 
dom ; then are Christ's merits defaced, and his blood shed in 
vain ; then are we justified by works, and by our deeds may 
we merit heaven ; then do we in vain believe, that Christ 
died for to put away our sins ; and that he rose for our justi- 
fication, as St. Paul teacheth. 

But ye shall understand, dearly beloved, that neither those 
places of the Scripture before alleged, neither the doctrine of 
the blessed martyr Cyprian, neither any other godly and 
learned man, when they, in extolling the disunity, profit, fruit, 
and efi'ect of virUious and liberal alms, do say that it washeth 
away sins, and bringeth us to the favour of God, do mean, 
that our work and charitable deed is the original cause of our 
acceptation before God ; or that, for the dignity or vv orthiness 
thereof, our sins may be washed away and we purged and 
cleansed of all the spots of our iniquity ; — for that were, in- 
deed, to deface Christ, and to defi-aud him of his glory ; — but 
they mean this, and this is the understanding of those and 
such like sayings, that God of his mercy and special favour 
towards them, whom he hath appointed to everlasting salva- 
tion, hath so offered his grace especially, and thev have so 
received it fruitfully, that although, by reason of their sinfid 
living outwardly they seemed before to have been the chil- 
dren of wrath and perdition ; yet now, the Spirit of God 
mightily working in them, unto obedience to God's will and 
commandments, they declare by their outward deeds and hfe^ 



^ Ecclus. ill. 30. 



SERMON OF ALMS-DEEDS. 



149 



in the shewing of mercy and charity — which cannot come 
but of the Spirit of God, and his especial grace — that they are 
the undoubted children of God appointed to everlasting life. 
And so, as by their wickedness and ungodly living they 
shewed themselves, according to the judgment of men, which 
follow the outward appearance, to be reprobates and casta- 
ways ; so now, by their obedience unto God's holy will, and 
by their mercifulness and tender pity — wherein they shew 
themselves to be like unto God, who is the fountain and 
spring of all mercy — -they declare openly and manifestly 
unto the sight of men, that they are the sons of God, and 
elect of him unto salvation. For as the good fruit is not the 
cause that the tree is good, but the tree must first be good 
before it can bring forth good fruit ; so the good deeds of man 
are not the cause that maketh man good, but he is first made 
good by the Spirit and grace of God, that effecmally worketh 
in him, and afterward he bringeth forth good fruits. And then, 
as the good fruit doth argue the goodness of the tree ; so doth 
the good and merciful deed of the man argue and certainly 
prove the goodness of him that doth it; according to Christ's 
sayings. Ye shall know them by their fruits. 

And, if any man will object, that evil and naughty men do 
sometimes by their deeds appear to be very godly and vir- 
tuous ; I will answer, so doth the crab and choak-pear seem 
outwardly to have sometime as fair a red, and as mellow a 
colour, as the fruit that is good indeed. But he, that will bite 
and take a taste, shall easil}- judge betwixt the sour bitterness 
of the one, and the sweet savouriness of the other. And, as 
the true Christian man, in thankfulness of his heart, for the 
redemption of his soul purchased by Christ's death, sheweth 
kindly by the fruit of his faith his obedience to God ; so the 
other, as a merchant with God, doth all for his own gain, 
thinking to win heaven by the merit of his works ; and so 
defaceth and obscureth the price of Christ's blood, who only 
wrought our purgation. The meaning, then, of these sayings, 
in the Scriptures and other holy writings— Alms-deeds do 
wash away our sins ;^ and, ]Mercy to the poor doth blot out 
our offences^ — is, that we doing these things according to 
God's will and our duty, have our sins indeed washed away, 
and our offences blotted out ; not for the worthiness of them, 
but by the grace of God, which worketh all in all, and that 
for the promise that God hath made to them that are obedient 



1 Luke xi. 41. 2 1 Pet. iv. 8, 

13* 



150 



THE SECOND PART OV THE 



unio his commandment, that he which is the Truth might be 
justified in performing- the truth due to his true promise. 
Alms-deeds do wash away our sins, because God doth vouch- 
safe then to repute us as clean and pure, when we do them for 
his sake, and not because they deserve or merit our purg- 
ing, or for that they have any such strength and virtue in 
themselves. 

I know that some men, too much addict to the advancing 
of their works, will not be content with this answer ; and 
no marvel, for such men can no answer content or suffice 
Wherefore, leaving them to their own wilful sense, we will 
rather have regard to the reasonable and godly ; who as they 
most certainly know and persuade themselves, that all good- 
ness, all bounty, all mercy, all benefits, all forgiveness of sins, 
and whatsoever can be named good and profitable, either for 
the body or for the soul, do come only of God's mercy and 
mere favour, and not of themselves ; so, though they do never 
so many and so excellent good deeds, yet are they never 
puffed up with the vain confidence of them. And though 
they hear and tead in God's word, and otherwhere in godly 
men's works, that alms-deeds, mercy, and charitableness, doth 
wash away sin, and blot out iniquity ; yet do they not arro- 
gantly and proudly stick and trust unto them, or brag them- 
selves of them, as the proud Pharisee did, lest with the Pha- 
risee they should be condemned : but rather, with the humble 
and poor Publican, confess themselves sinful wretches, un- 
worthy to look up to heaven, calling and craving for mercy, 
that with the Publican they may be pronounced of Christ to 
be justified. 

The godly do learn, that, when the Scriptures say, that by 
good and merciful works we are reconciled to God's favour, 
we are taught then to know what Christ by his intercession 
and mediation obtaineth for us of his Father, when we be 
obedient to his will ; yea, they learn in such manner of speak- 
ing, a comfortable argument of God's singular favour and 
love, that attributeth that unto us and to our doings, that he 
by his Spirit worketh in us, and through his grace procureth 
for us. And yet this notwithstanding, they cry out with St. 
Paul, O wretches that we are ;^ and acknowledge, as Christ 
teacheth, that when they have all done, they are but unpro- 
fitable servants f and, with the blessed King David, in respect 
of the just judgments of God, they do tremble, and say. Who 



^ Rom. vii. 24. 



Luke xvii. 10. 



SERMON OF ALMS-DEEDS. 



151 



shall be able to abide it, Lord, if thou wilt o-ive sentence ac- 
cordinof to our deserts.^ Thus they humble themselves, and 
are exalted of God ; they count themselves vile, and of God 
are counted pure and clean ; they condemn themselves, and 
are justified of God ; they think themselves unworthy of the 
earth, and of God are thought worthy of heaven. Thus by 
God's ^vord are they truly taught how to think rightly of 
merciful dealing of alms ; and of God's especial mercy and 
goodness are made partakers of those fruits that his word hath 
promised. 

Let us then follow their examples, and both shew obediently 
in our lives those works of mercy that we are commanded, 
and have that right opinion and judgment of them that we are 
taught ; and we shall in like manner, as they, be made par- 
takers, and feel the fruits and rewards that follow such godly 
living ; so shall we know by proof what profit and commo- 
dity doth come of giving of alms and succouring of the poor. 



THE THIRD PART OF THE SERMON OF AL31S= 
DEEDS. 

Ye have already heard two parts of this ti-eatise of Alms- 
deeds. The first, how pleasant and acceptable before God 
the doing of them is ; this second, how much it behoveth us, 
and how profitable it is to apply ourselves unto them. 

Now, in the third part, will I take away that let, that hin- 
dereth many from doing them. 

There be many, that when they hear how acceptable a 
thinof in the sight of God the giving of alms is ; and how 
much God extendeth his favour towards them that are merci- 
ful ; and what fruits and commodities do come to them by it ; 
they wish very gladly with themselves that they also might 
obtain these benefits, and be counted such of God as whom 
he would love or do for. But yet these men are with greedy 
covetousness so pulled back, that they will not bestow one 
halfpenny, or one piece of bread, that they might be thought 
worthy of God's benefits, and so to com.e into his favour. 



1 Ps. cxxx. 3. 



152 



THE THIRD PART OF THE 



For they are evermore fearful, and doubting, lest bv often 
giving, althoug-h it were but little at a time, they should con- 
sume their goods, and so impoverish themselves, that even 
themselves at the length should not be able to live, but should 
be driven to beg, and live of other men's alms. And thus 
they seek excuses to withhold themselves from the favour of 
God ; and choose, vrith pinching covetousness. rather to lean 
unto the devil, than by charitable mercifulness either to come 
unto Christ, or to suffer Christ to come unto them. that 
we had some cunning and skilful Physician, that were able 
to purge them of this so pestilent an* humour, that so sore 
infecteth, not their bodies, but their minds ; and so by cor- 
rupting their souls brino-eth their bodies and souls into dano^er 
of heU-hre ! 

iSow lest there be any such among us, dearlv beloved, let 
us diligently search for that Physician, which is Jesus Christ; 
and earnesdy labour, that of his mercy he will trulv instruct 
us, and give us a present remedy against so perilous a disease. 
Hearken then, whosoever thou art that fearest lest, by 0-ivincr 
to the poor, thou shouldst bring thyself to beggarv'. "Tha't 
which thou takest from thyself to bestow upon Christ can 
never be consumed and wasted away. Wherein thou shalt 
not believe me : but. if thou have faith, and be a true Chris- 
tian, J3elieve the Holy Ghost, give credit to the authority- of 
God's word that thus teacheth. For thus saith the Holy 
Ghost by Solomon : He that giveth unto the poor shall never 
want.i ?»Ien suppose that, by hoarding and layma- up still, 
they shaU at length be rich : and that by distidbuting and lay- 
ing out. although it be for niost necessarv and godlv use^s, 
they shall be brought to povert}-. But the Holy Gho^t', which 
knoweth ah ti'uth. teacheth us another lesson, contrarv to this. 
He teacheth us that there is a kind of dispending that shall 
never diminish the stock, and a kind of savmo- that shall bring 
a man to extreme poverty.'^ For where he saith, that the 
good alms-man shall never have scarcity, he addeth, but he 
that turneth away his eyes from such as be in necessity, shall 
suffer great poverty himself.-^ 

How far different, then, is the judofment of man from the 
judgment of the Holy Ghost ! ^The holy Apostle Paul, a 
man full of the Holy Gliost, and made privy even of the secret 
will of God, teacheth, that the liberal alms-giver shall not 
thereby be impoverished. He that ministereth, saith he, seed 



^ Prov. xxviii. 27. 



Prov. xi. 24. 



3 Piov. X 3. 



SERMON OF ALMS-DEEDS 



153 



unto the sower, will minister also bread unto you for food ; 
yea, he will multiply your seed, and increase the fruits of 
you righteousness.^ He is not content to advertise them 
that they shall not lack, but he sheweth them also in what 
sort God will provide for them. Even as he provided seed 
for the sower, in multiplying it and giving great increase ; so 
will he multiply their goods, and increase them, that there 
shall be great abundance. 

And, lest we should thmk his sayings to be but words, and 
not truth, we have an example thereof in the First Book of 
Kings, which doth confirm and seal it up as a most certain 
trufh. The poor widow that received the banished Prophet 
of God, Ellas, when as she had but a handful of meal in a 
vessel, and a little oil in a cruse, whereof she would make a 
cake for herself and her son, that, after they had eaten that, 
they might die, because in that great famine there was no 
more food to be gotten : yet, when she gave part thereof to 
Elias, and defrauded her own huno^ry belly, mercifuUv to re- 
Heve him, she was so blessed of God, that, neuher the meal 
nor the oil was consumed all the time while that famine did 
last, but thereof both the Prophet Elias, she, and her son, 
were sufficiently nourished and had enouofh.^ 

Oh consider this example, ye unbeheving and faithless 
covetous persons, who discredit God's word,^and think his 
power diminished ! This poor woman, in the dme of an ex- 
treme and long dearth, had but one handful of meal and a 
litde cruse of oil ; her only son was ready to perish before 
her face for hunger, and she herself like to pine away : and 
yet, when the poor Prophet came, and asked part, she was 
so mindful of mercifulness, that she forofot her own misery ; 
and rather than she would omit the occasion given to g-ive 
alms, and work a work of righteousness, she was consent 
presently to hazard her own and her son's Hfe. And vou, 
who have great plenty of meats and drinks, great store of 
moth-eaten apparel, yea, many of you great heaps of gold 
and silver ; — and he that hath least hath more than sufficient ; — 
now in this time, when, thanks be to God, no great famine 
doth oppress you, your children being well clothed and well 
fed, and no danger of death or famine to be feared, will rather 
cast doubts and perils of unlikely penury, than vou will part 
with any piece of your superfluities, to help, feed, and suc- 
cour the poor, hungry, and naked Christ, that cometh to your 



1 2 Cor. ix. 10. 



^ 1 Kings xvii. 9-17. 



154 



THE THIRD PART OF THE 



doors a beg-ging. This poor and silly widow never cast 
doubts, in all her misery, what wants she herself should have ; 
she never distrusted the promise that God made to her by 
the Prophet ; but straightway went about to relieve the hun- 
gry Prophet of God ; yea, preferring his necessity before her 
own. But we, like unbelieving wretches, before we will give 
one mite, we will cast a thousand doubts of danger; whether 
that will stand us in any stead that we give to the poor ; 
whether we should not have need of it at any other time ; 
and whether here it would not have been more profitably 
bestowed. So that it is more hard to wrench a sti'ong nail, 
as the proverb saith, out of a post, than to wring a farthing 
out of our fingers. There is neither the fear nor the love of 
God before our eyes ; we will more esteem a mite, than we 
either desire God's kingdom, or fear the devil's dungeon. 

Hearken, therefore, ye merciless misers, what will be the 
end of this your unmerciful dealing. As certainly as God 
nourished this poor widow in the time of famine, and 
increased her little store, so that she had enough, and felt no 
penury, when other pined away ; so certainly shall God 
plague you with poverty in the midst of plenty. Then, when 
other have abundance and be fed at full, you shall utterly 
waste and consume away yourselves ; your store shall be 
destroyed ; your goods plucked from you ; all your glory 
and wealth shall perish : and that, which when you had, you 
might have enjoyed yourselves in peace, and might have 
bestowed upon other m.ost godly, ye shall seek with sorrow 
and sighs, and no where shall find it. For your unmerciful- 
ness towards other, ye shall find no man that will shew mercy 
towards you. You that had stony hearts towards other, 
shall find all the creatures of God to you ward as hard as 
brass and iron. Alas, what fury and madness doth possess 
our minds, that, in a matter of truth and certainty, we will 
not give credit to the truth, testifying unto that which is most 
certain ! Christ saith, that if we will first seek the kingdom 
of God, and do the works of righteousness thereof, we shall 
not be left destitute ; all other things shall be given to us 
plenteously.^ Nay, say we, I will first look that I be able to 
live myself, and be sure that I have enough for me and mine ; 
and, if I have any thing over, I will bestow it to get God's 
favour, and the poor shall then have part with me. 

See, I pray you, the perverse judgment of men ; we have 



1 Matt. vi. 33. 



SERMON OF ALMS-DEEDS. 



155 



more care to nourish the carcase, than we have fear to see 
our soul perish. And, as Cyprian saith, Avhilst we stand in 
doubt lest our goods fail in being over liberal, we put it oui 
of doubt, that our life and health faileth in not being liberal at 
all. Whilst we are careful for diminishing of our stock, we 
are altogether careless to diminish ourselves. We love Mam- 
mon, and lose our souls. We fear lest our patrimony should 
perish from us ; but we fear not lest we should perish for it. 
Thus do we perversely love that which we should hate, and 
hate that which we should love ; we be negligent where we 
should be careful, and careful where we need not. 

This vain fear to lack ourselves, if we give to the poor, is 
much like the fear of children and fools ; which, when they 
see the bright glimmering of a glass, they do imagine straight- 
way that it is the lightning ; and yet the brightness of a glass 
n^ver was the lightning. Even so, when we imagine that, by 
spending upon the poor, a man may come to poverty, we are 
cast into a vain fear ; for we never heard or knew, that by 
that means any man came to misery, and was left destitute, 
and not considered of God. Nay, we read to the contrary in 
the Scripture, as I have before shewed, and as by infinite tes- 
timonies and examples may be proved — that whosoever serveth 
God faithfully and unfeignedly in any vocation, God will not 
suffer him to decay, much less to perish. The Holy Ghost 
teacheth us by Solomon, that the Lord will not suffer the soul 
of the righteous to perish for hunger.^ And therefore David 
saith unto all them that are merciful, O fear the Lord, ye 
that be his saints, for they that fear him lack nothing. The 
lions do lack and suffer hunger ; but they which seek the Lord 
shall want no manner of thing that is good.^ 

When Elias was in the desart, God fed him bv the ministry 
of a raven, that evening and morning brought him sufficient 
victuals.^ When Daniel was shut up in the lions' den, God 
prepared meat for him, and sent it thither to him. And there 
was the saying of David fulfilled : The lions do lack and 
suffer hunger ; but they which seek the Lord shall want no 
good thing. For, while the lions, which should have been 
fed with his flesh, roared for hunger and desire of their prey — 
whereof they had no power, although it were present before 
them — he in the mean time was fresh fed from God, that 
should with his flesh have filled the lions. So mightily doth 
God work to preserve and maintain those whom he loveth ; 



1 Frov. X. 3. 



2 Ps. xxxiv. 9. 10. 3 1 Kings xvii. 6, 



156 THE THIRD PART OF THE SERMON OF ALMS-DEEDS. 



SO careful is he also to feed them, who in any state or voca- 
tion do iinfeignedly serve him. 

And shall we now think, that he will be unmindful of us, 
if we be obedient to his word, and according to his will have 
pity on the poor ? He giveth us all wealth before we do any 
service for it : and will he see us lack necessaries when we 
do him true service ? Can a man think that he that feedeth 
Christ, can be forsaken of Christ, and left without food ? or 
will Christ deny earthly things unto them, whom he pro- 
miseth heavenly things for his ti'ue service ? It cannot be 
therefore, dear brethren, that by giving of alms we should at 
any^time want ourselves; or that we, which relieve other 
men's need, should ourselves be oppressed with penury. It 
is contrary to God's word ; it repugneth with his promise ; it 
is against Christ's property and nature to suffer it ; it is the 
crafty surmise of the devil to persuade us it. 

Wherefore, stick not to give alms freely; and trust, not- 
withstanding, that God's goodness will minister unto us suf- 
ficiency and' plenty, so long as we shall live in this transitory 
life; and, after, our days here well spent in his service, and 
the love of our brethren, we shall be crowned with everlast- 
ing glory, to reign with Christ our Saviour in heaven : to 
whom, with the Father and the Holy Ghost, be all honour 
and glory for ever. Ame7i, 



AN HOMILY, OR SERMON, 



CONCERNING THE 

NATIVITY AND BIRTH OF OUR SAVIOUR JESUS CHRIST. 

Among all the creatures, that God made in the beginning 
of the world, most excellent and wonderful in their kind, there 
was none, as the Scripture beareth witness, to be compared 
almost in any point unto Man ; who as well in body as in 
soul, exceeded all other, no less than the Sun, in brightness 
and light, exceedeth every small and little star in the firma- 
ment. He was made according to the image and similitude 
of God ; he was endued with all kind of heavenly gifts ; he 
had no spot of uncleanness in him ; he was sound and per- 
fect in all parts, both outwardly and inwardly ; his reason was 
uncorrupt, his understanding was pure and good, his will was 
obedient and godly ; he was made altogether like unto God in 
righteousness, in holiness, in wisdom, in truth ; to be short, 
in all kind of perfection. 

When he was thus created and made. Almighty God, in 
token of his great love towards him, chose out a special place 
of the earth for him, namely. Paradise ; where he lived in all 
tranquillity and pleasure, having great abundance of worldly 
goods, and lacking nothing that he might justly require, or 
desire to have. For, as it is said, God made him lord and 
ruler over all the works of his hands, that he should have 
under his feet all sheep and oxen, all beasts of the field, all 
fowls of the air, all fishes of the sea, and use them always at 
his own pleasure, according as he should have need.^ Was 
not this a mirror of perfection ? Was not this a full, perfect, 
and blessed estate ? Could any thing else be well added 
hereunto, or greater felicity desired in this world ? 

But as the common nature of all men is, in time of pros- 
perity and wealth, to forget not only themselves, but also 
God ; even so did this first man Adam : who having but one 



1 Ps. viii. 6-8 > 
14 



(157) 



158 



SERMON OF THE NATIVITY. 



commandment at God's hand, namely, that he should not ea< 
of the fruit of knowledge of good and ill, did notwithstanding, 
most unmindfully, or rather most w^ilfully, break it, in for- 
getting the strait charge of his Maker, and giving ear to the 
crafty suggestion of that wicked serpent the devil. Whereby 
it came to pass, that, as before he was blessed, so now he was 
accursed ; as before he was loved, so now he was abhorred ; 
as before he was most beautiful and precious, so now he was 
most vile and wretched in the sight of his Lord and Maker : 
instead of the image of God, he was now become the image 
of the devil ; instead of the citizen of heaven, he was become 
the bond-slave of hell, having in himself no one part of his 
former purity and cleanness, but being altogether spotted and 
defiled ; insomuch that he now seemed to be nothing else but 
a lump of sin, and therefore, by the just judgment of God, 
was condemned to everlasting death. 

This so great and miserable a plague, if it had only rested 
on Adam, who first ofi*ended, it had been so much the easier, 
and might the better have been borne. But it fell not only on 
him, but also on his posterity and children for ever : so that 
the whole brood of Adam's flesh should sustain the self-same 
fall and punishment, which their forefather by his offence most 
justly had deserved. St. Paul in the fifth chapter to the 
Romans saith. By the offence of only Adam, the fault came 
upon all men to condemnation, and by one man's disobe- 
dience many were made sinners.^ By which words we are 
taught, that, as in Adam all men universally sinned, so in 
Adam all men universally received the reward of sin ; that is 
to say, became mortal, and subject unto death, having in them- 
selves nothing but everlasting damnation both of body and 
soul. They became, as David saith, corrupt and abominable ; 
they went all out of the way ; there was none that did good, 
no not one.^ 

^ O what a miserable and woeful state was this, that the 
sin of one man should destroy and condemn all men ; that 
nothing in all the world might be looked for, but only pangs 
of death, and pains of hell ! Had it been any marvel, if man- 
kind had been utterly driven to desperation, being thus fallen 
from life to death, from salvation to destruction, from heaven 
to hell ? 

But behold the great goodness and tender mercy of God in 
this behalf! Albeit man's wickedness and sinful behaviour 



J Rom. V. 16, 20. 



2 Ps. xiv. 1-4. 



SERMON OF THE NATIVITY. 



159 



was such, that it deserved not in any part to be forgiven; yet. 
to the intent he might not be clean destitute of all hope and 
comfort in time to come, he ordained a new covenant, and 
made a sure promise thereof ; namely, that he Vv'ould send a 
Messias or Mediator into the world ; which should make 
intercession, and put himself as a stay between both parties, 
to pacify the wrath and indignation conceived against sin, and 
to deliver man out of the miserable curse and cursed miserv, 
whereunto he was fallen headlong, by disobeying the will and 
commandment of his only Lord and Maker. 

This covenant and promise was hrst made unto Adam him- 
self, immediately after his fall ; as we read in the third of 
Genesis, where God said to the serpent on this wise ; I will 
put enmity between thee and the woman, between thy seed 
and her seed. He shall break thine head, and thou shalt 
bruise his heel.^ Afterward the self-same covenant was also 
more amply and plainly renewed unto Abraham ; where God 
promised him, that in his seed all nations and families of the 
earth should be blessed.^ Again, it was continued and con- 
firmed unto Isaac in the same form of words as it was before 
unto his father.^ And, to the intent that mankind mio-ht not 
despair, but always hve in hope. Almighty God never ceased 
to pubUsh, repeat, confirm, and continue the same, by divers 
and sundry testimonies of his Prophets ; w^ho, for the better 
persuasion of the thing, prophesied the time, the place, the 
manner, and circumstance of his birth, the afflictions of his 
life, the kind of his death, the glory of his resurrection, the 
receiving of his kingdom, the deliverance of his people, with 
all other circumstances belonging thereunto. Isaiah prophe- 
sied, that he should be born of a virgin, and called Emanuel.'* 
Micah prophesied, that he should be born in Bethlehem, a 
place of Jewry.^ Ezekiel prophesied, that he should come 
of the stock and lineage of David. ^ Daniel prophesied, that 
all nations and languages should serve him." Zechariah pro- 
phesied, that he should come in poverty, riding upon an ass.^ 
Malachi prophesied, that he should send Elias before him ;^ 
which was John the Baptist. Jeremiah prophesied, that he 
should be sold for thirty pieces of silver, &c. And all this 
was done, that the promise and covenant of God, made unto 



1 Gen. iii. 15. 2 Gen. xii. 3 ; xxii. 18. 
4 Isa. vii. 14. ^ Micah v. 2. 
7 Dan. vii. 14. « Zech, ix. 9. 



2 Gen. xxvi. 4. 

^ Ezek. xxxiv. 24 ; xxxvii. 24. 
^ Mai. iv. 5 ; iii. 1. 



160 



SERMON OF THE NATIVITY. 



Abraham and his posterity concerning the redemption of the 
world, might be credited and fully believed. 

Now, as the Apostle Paul saith, when the fulness of time 
was come ;^ that is, the perfection and course of years, ap- 
pointed from the beginning ; then God, according to his for- 
mer covenant and promise, sent a Messias, otherwise called a 
Mediator, into the world ; not such a one as Moses was, not 
such a one as Joshua, Saul, or David was, but such a one as 
should deliver mankind from the bitter curse of the Law,^ and 
make perfect satisfaction by his death for the sins of all peo- 
ple : namely, he sent his dear and only Son Jesus Christ, 
made, as the Apostle saith, of a woman, and made under the 
Law, that he might redeem them that were in bondage of the 
Law, and make them the children of God by adoption.^ Was 
not this a wonderful great love towards us, that were his pro- 
fessed and open enemies ; towards us, that were by nature 
the children of wrath, and fire-brands of hell-fire ? In this, 
saith St. John, appeared the great love of God, that he sent 
his only-begotten Son into the world to save us, when we 
were his extrenle enemies. Herein is love, not that we loved 
him, but that he loved us, and sent his Son to be a reconcilia- 
tion for our sins.* St. Paul also saith, Christ, when we were 
yet of no strength, died for us being ungodly. Doubtless a 
man will scarce die for a righteous man. Peradventure some 
one durst die for him of whom he hath received good. But 
God setteth out his love towards us, in that he sent Christ to 
die for us, when we were yet void of all goodness.^ This 
and such other comparisons doth the Aposde use, to amplify 
and set forth the tender mercy and great goodness of God, 
declared towards mankind, in sending down a Saviour from 
heaven, even Christ the Lord. Which one benefit among all 
other is so great and wonderful, that neither tongue can well 
express it, neither heart think it, much less give sufiicient 
thanks to God for it. 

But here is a great controversy between us and the Jews, 
whether the same Jesus, which was born of the Virgin Mary, 
be the true Messias, and true Saviour of the world, so long 
promised and prophesied of before. They, as they are, and 
have been always, proud and stiff'-necked, would never ac- 
knowledge him until this day, but have looked and waited for 
another to come. They have this fond imagination in their 



» Gal. iv. 4. 2 Gal. iii. 1'3. 

4 i John iv. 9, 10. s Rom. v. 6-9. 



3 Gal, iv. 4-6. 



SERMON OF THE NATIVITY. 



161 



heads, that the Messias shall come, not as Christ did, like a 
poor pilgrim and meek soul riding upon an ass ; but like a 
valiant and mighty King, in great royalty and honour : not as 
Christ did, with a few fishermen, and men of small estimation 
in the world ; but with a great army of strong men, with a 
great train of wise and noble men, as Knights, Lords, Earls, 
Dukes, Princes, and so forth. Neither do they think that their 
Messias shall slanderously suffer death, as Christ did; but 
that he shall stoutly conquer and manfully subdue all his 
enemies, and finally obtain such a kingdom on earth, as never 
was seen from the beginning. While they feign unto them- 
selves after this sort a Messias of their own brain, they de- 
ceive themselves, and account Christ as an abject and scorn 
of the world. Therefore Christ crucified, as St. Paul saith, 
is unto the Jews a stumbling-block, and to the Gentiles fool- 
ishness,^ because they think it an absurd thing, and contrary 
to all reason, that a Redeemer and Saviour of the whole worid 
should be handled after such a sort as he was ; namely, scorned, 
reviled, scourged, condemned, and last of all cruelly hanged.^ 
This, I say, seemed in their eyes strange, and most absurd ; 
and therefore neither they would at that time, neither will 
they as yet acknowdedge Christ to be their Messias and Sa- 
viour. But we, dearly beloved, that hope and look to be 
saved, must both steadfastly believe, and also boldly confess, 
that the same Jesus, which was born of the Virgin Mary, was 
the true Messias and Mediator between God and man, pro- 
mised and prophesied of so long before. For, as the Apostle 
writeth. With the heart man belie veth unto righteousness ; and 
with the mouth confession is made unto salvation.^ Again in 
the same place, W^hosoever belie veth in him shall never be 
ashamed nor confounded.* Whereto agreeth also the testi- 
mony of St. John, written in the fourth chapter of his First 
General Epistle, on this wise: Whosoever confesseth that 
Jesus is the Son of God, he dwelleth in God, and God in him.^ 

There is no doubt, but in this point all Christian men are 
fully and perfectly persuaded. Yet shall it not be a lost labour, 
to instruct and furnish you with a few places concerning this 
matter ; that ye may be able to stop the blasphemous mouths 
of all them, that most Jewishly, or rather devilishly, shall at 
any time go about to teach or maintain the contrary. 

First, ye have the witness and testimony of the Angel 



1 1 Cor. i. 23. 2 Acts v. 30. 3 Rom. x. 10. 

4 Rom. X. 11. 5 1 John iv. 15. 

14* 



162 



SERMON OF THE NATIVITY. 



Gabriel, declared as well to Zachary the high-priest, as also 
to the blessed Virgin.^ Secondly, ye have the witness and 
testimony of John the Baptist pointing unto Christ, and say- 
ing. Behold the Lamb of God, that taketh away the sins of 
the world.^ Thirdly, ye have the witness and testimony of 
God the Father ; who thundered from heaven, and said. This 
is my dearly beloved Son, in whom I am well pleased ; hear 
him.3 Fourthly, ye have the witness and testimony of the 
Holy Ghost ; which came down from heaven in manner of a 
dove, and lighted upon him in time of his baptism.^ To these 
might be added a great number more ; namely, the witness 
and testimony of the wise men that came to Herod,^ the wit- 
ness and testimony of Simeon and Anna,^ the witness and 
testimony of Andrew and FhiHp,7 Nathaniel and Peter,^ 
Nicodemus^ and Martha,^<^ with divers other : but it were too 
long to repeat all, and a few places are sufficient in so plain a 
matter, specially among them that are already persuaded. 
Therefore, if the privy imps of Antichrist, and crafty instru- 
ments of the devil, shall attempt or go about to withdraw you 
from this true Messias, and persuade you to look for another 
that is not yet come, let them not in any case seduce you : but 
confirm yourselves with these and such other testimonies of 
Holy Scripture, which are so sure and certain, that all the 
devils in hell shall never be able to withstand them. For, as 
truly as God liveth, so truly was Jesus Christ the true Messias 
and Saviour of the world : even the same Jesus, which, as 
this day, was born of the Virgin Mary, without all help of 
man, only by the power and operation of the Holy Ghost. 

Concerning whose nature and substance, because divers 
and sundry heresies are risen in these our days, through the 
motion and suggestion of Satan ; therefore it shall be needful 
and profitable for your instruction, to speak a word or two 
also of this part. 

We are evidently taught in the Scripture, that our Lord 
and Saviour Christ consisteth of two several natures ; of his 
manhood, being thereby perfect man, and of his Godhead, 
being thereby perfect God. It is written. The Word, that is 
to say, the second person in Trinity, became fiesh.^^ God 
sending his own Son in the simiUtude of sinful flesh, ful- 



1 Luke i. 19, 27. 2 John i. 29. 3 Mark i. 3 ; 2 Pet i. 17. 

4 Matt. hi. 16. s Matt. ii. 1. ^ Luke ii. 34. 

7 John xii. 22. » John i. 41, 45. s John iii. 2. 

10 John xi. 22. ii John i. 14. 



SERMON OF THE NATIVITY. 



163 



filled those things which the Law could not.^ Christ being 
in form of God, took on him the form of a servant, and was 
made like unto man, being found in shape as a man.^ God 
was shewed in flesh, justified in spirit, seen of Angels, 
preached to the Gentiles, believed on in the w^orld, and 
received up in glory. ^ Also in another place : There is one 
God, and one ^Mediator between God and man, even the man 
Jesus Christ.* These be plain places for the proof and decla- 
ration of both natures, united and knit together in one Christ. 

Let us diligently consider and weigh the works that he did 
whilst he lived on earth, and we shall thereby also perceive 
the self-same thing to be most true. In that he did hunger 
and thirst, eat and drink, sleep and wake ; in that he preached 
his Gospel to the people ; in that he wept and sorrowed for 
Jerusalem ; in that he paid tribute for himself and Peter ; in 
that he died and suffered death ; what other thing did he else 
declare, but only this, that he was perfect man as we are ? 
For which cause he is called in Holy Scripture sometime 
the Son of David, sometime the Son of Man, sometime the 
Son of Mary, sometime the Son of Joseph, and so forth. 
Now, in that he forgave sins ; in that he wrought miracles ; 
in that he did cast out devils ; in that he healed men with his 
only word; in that he knew the thoughts of men's hearts; 
in that he had the seas at his commandment ; in that he 
walked on the water ; in that he rose from death to life ; in 
that he ascended into heaven, and so forth ; what other thing 
did he shew therein, but only that he was perfect God, co- 
equal with the Father as touchmg his Deity ? Therefore he 
saith. The Father and I are all one ;^ which is to be under- 
stood of his Godhead. For as touching his manhood, he 
saith. The Father is greater than I am.^ 

Where are now those ^Nlarcionites, that deny Christ to 
have been born in the flesh, or to have been perfect man ? 
Where are now those Arians, which deny Christ to have been 
perfect God, of equal substance with the Father ? If there 
be any such, we may easily reprove them with these testi- 
monies of God's word, and such other. Whereunto I am 
most sure they shall never be able to answer. For the ne- 
cessity of our salvation did require such a ^Mediator and 
Saviour, as under one person should be a partaker of both 
natures : it w^as requisite he should be man ; it was also requisite 



1 Rom. viii. 3, 4. 
* 1 Tim, ii. 5 



2 Phil. ii. 6, 7, 8. 
5 John X. 30. 



3 1 Tim. iii. 16. 
6 John xiv. 28. 



164 



SERMON OF THE XATIVITV. 



he should be God. For as the ti-ansffression came bv man 
so was It meet the satisfaction should be made bv man." i,ud 
because death, according to St. Paul, is the jusi stipend" and 
reward of sm ; therefore, to appease the wrath of God, and 
to satisfy his justice, it was expedient that our Mediator 
should oe such a one, as might take upon him the shis of 
mankind and sustain the due punishment thereof, namely 
death. 3Ioreover. he came in flesh, and in the self-sam'e 
flesh ascended into heaven, to declare and testifH- unto us 
that all taithhil people, which steadfastlv believe in him, shall 
ikewise come unto the same mansion-place, whereunto he, 
oeiiig our chief Captain, is gone before. Last of aU, he became 
man, that ^ve thereby might receive the greater comfort as 
well m our prayers, as also in our adversitv : considering 
with ourselves, that we have a .Mediator that is' true man as 
we are who also is touched with our infirmities, and was 
tempted even m like sort as we are. For these and sundry 
other causes, it was most needful he should come, as he did 
m the flesh But because no creatare, in that he is only a 
creature, hath or may have power to destroy death, and o-ive 
lite; to overcome heU, and purchase heaven: to remit shis, 
and give righteousness : therefore, it was needful that our 
Messias, whose proper duty and office that was. should be 
not only full and periect man, but also fnU and perfect God • 
to the intent he might more fliUy and perfecrty make satis- 
faction for mankind. God saith, This is my'weU-beloved 
Son, m whom I am y-ell pleased.^ By which place we 
^ani, that Christ appeased and quenched the wradi of his 
Father, not in that he was only the Son of man; but much 
more m that he was the Son of God. 

Thus ye have heard declared out of the Scriptures, that 
Jesus Christ was the true Messias and Saviour of the world: 
that he was by namre and substance perfect God and perfect 
man : and for what causes it was expedient it should be so 

Cod^l'tl -'S'T T) '""'^^^"^ ^'"^ ^^nkfol unto 

God m this behalf, let us briefly consider, and caU to mmd, 
the manifold and great benerits that we have received by the 
nativity and bn-th ot this our Messias and Saviour. 

Before Christ s coming into the world, all men universallv 
^v^re nothing else but a wicked and crooked generation, ^tt n 
and corrupt trees, stony gi-ound, fuU of brambles and brier 
lost sheep, prodigal sons, naughty and unprofitable servant^.' 

^ Matt. iii. 17. 



SERMON OF THE NATIVITY. 



165 



unrighteous stewards, workers of iniquity, the brood of adders, 
bUnd guides, sitting in darkness and in the shadoAv of death ; 
to be short, nothing else but children of perdition, and inheritors 
of hell-fire. To this doth Paul bear witness in divers 
places of his Epistles, and Christ also himself in sundry 
places of his Gospel. But after he was once come down 
from heaven, and had taken our frail nature upon him, he 
made all them that would receive him truly, and believe his 
word, good trees, and good ground, fruitful and pleasant 
branches, children of light, citizens of heaven, sheep of his 
fold, members of his body, heirs of his kingdom, his true 
friends and brethren, sweet and lively bread, the elect and 
chosen people of God. For, as St. Peter saith in his First 
Epistle, and second chapter, He bare our sins in his body 
upon the cross ; he healed us, and made us whole by his 
stripes : and whereas before we were sheep going astray, he 
by his coming brought us home again to the true Shepherd 
and Bishop of our souls ;^ making us a chosen generation, a 
royal priesthood, an holy nation, a peculiar people of God,^ in 
that he died for our offences, and rose again for our justifi- 
cation.3 St. Paul to Titus, the third chapter ; AVe were, 
saith he, in times past, unwise, disobedient, deceived, servmg 
divers lusts and pleasures, living; in hatred, envy, malicious- 
ness, and so forth. But after the loving kindness of God 
our Saviour appeared towards mankind, not according to the 
risfhteousness that we had done, but according to his giTat 
mercy, he saved us by the fountain of the new birth, and by 
the renewing of the Holy Ghost ; which he poured upon us 
abundantly, through Jesus Christ our Saviour ; that we, being 
once justified by his grace, should be heirs of eternal life, 
through hope and faith in his blood.* In these and such other 
places is set out before our eyes, as it were in a glass, the 
abundant grace of God received in Christ Jesus ; which is so 
much the more wonderful, because it came not of any desert 
of ours, but of his mere and tender mercy, even then when 
w^e were his extreme enemies. 

But, for the better understanding and consideration of this 
thing, let us behold the end of his coming ; so shall we per- 
ceive what great commodity and profit his nativity hath 
brought unto us miserable and sinful creatures. The end of 
his coming was, to save and deliver his people,^ to fulfil the 



1 1 Pet. ii. 24, 25. 2 1 Pet. ii, 9. 
4 Tit iii. 3, 8. ^ :vlatt. i. 21. 



2 Rom. iv. 25. 



166 



SERMON OF THE NATIVITY, 



law for us,i to bear witness unto the truth,^ to teach and 
preach the words of his Father,^ to give Hght unto the world,^ 
to call sinners to repentance,^ to refresh them that labour and 
be heavy laden,^ to cast out the Prince of this world/ to 
reconcile us in the body of his flesh,^ to dissolve the works of 
the devil ;9 last of all, to become a propitiation for our sins,^^ 
and not for ours only, but also for the sins of the whole 
world. 

These were the chief ends wherefore Christ became man, 
not for any profit that should come to himself thereby, but 
only for our sakes ; that we might understand the will of 
God, be partakers of his heavenly light, be dehvered out of 
the devil's claws, released from the burden of sin, justified 
through faith in his blood, and finally received up into ever- 
lasting glory, there to reign with himVor ever. 

Was not this a great and singular love of Christ towards 
mankind, that, being the express and lively image of God, he 
would notwithstanding humble himself, and take upon him 
the form of a servant, and that only to save and redeem us ? 
O how much ^re we bound to the goodness of God in this 
behalf ! How^ many thanks and praises do we owe unto him 
for this our salvation, wrought by his dear and only Son 
Christ ! who became a pilgrim on earth, to make us citizens 
in heaven ; who became the Son of man, to make us the sons 
of God ; who became obedient to the law, to deliver us from 
the curse of the law ; who became poor, to make us rich ; 
vile, to make^ us precious ; subject to death, to make us live 
for ever. What greater love could we silly creatures desire 
or wish to have at God's hands. 

Therefore, dearly beloved, let us not forget this exceeding 
love of our Lord and Saviour ; let us not shev/ ourselves un- 
mindfiil or unthankful toward him ; but let us love him, fear 
him, obey him, and serve him. Let us confess him with our 
mouths, praise him with our tongues, beheve on him with our 
hearts, and glorify him with our'good works. Christ is the 
light, let us receive the light. Christ is the truth, let us be- 
lieve the truth. Christ is the way, let us follow the way. 
And because he is our only Master, our only Teacher, our 
only Shepherd and chief Captain, therefore let us become his 



1 Matt. V. 17. 2 John xviii. 37. ^ l^j^^ 

4 John viii. 12. ^ Tyjatt. ix. 13. 6 ]viatt xi. 28. 

^ John xii. 31. 8 Coloss. i. 21, 22. 9 1 John iii. 8. 

10 Rom. iii. 25. 1 John ii. 2. 



SERMON OF THE NATIVITY. 



167 



servants, his scholars, his sheep, and his soldiers. As for sin, 
the flesh, the world, and the devil — whose servants and bond- 
slaves we were before Christ's coming — let us utterly cast 
them off, and defy them, as the chief and only enemies of oui 
soul. And seeing we are once delivered from their cruel 
tyranny by Christ, let us never fall into their hands again, 
lest we chance to be in a worse case than ever we were be- 
fore. Happy are they, saith the Scripture, that continue to 
the end.^ Be faithful, saith God, until death, and I wdll give 
thee a crown of life.^ Again, he saith in another place. He 
that putteth his hand unto the plough, and looketh back, is not 
meet for the kingdom of God.^ Therefore let us be strong, 
steadfast, and unmoveable, abounding always in the works of 
the Lord. Let us receive Christ, not for a time, but for ever; 
let us believe his word, not for a time, but for ever ; let us 
become his servants, not for a time, but for ever ; in considera- 
tion that he hath redeemed and saved us, not for a time, but 
for ever ; and will receive us into his heavenly kingdom, 
there to reign with him, not for a time, but for ever. To 
him, therefore, with the Father and the Holy Ghost, be all 
honour, praise, and glory, for ever and ever. Amen. 



1 Matt. X. 22 ; Mark xiii. 13. 2 Rev. ii. 10. 3 Luke ix. 62. 



AN HOMILY 



FOR 

GOOD-FRIDAY, 

CONCERNING THE 

DEATH AND PASSION OF OUR SAYIOUR JESUS CHRIST. 

It should not become us, well-beloved in Christ, being that 
people which be redeemed from the devil, from sin and death, 
and from everlasting damnation, by Christ, to suffer this time 
to pass forth without any meditation and remembrance of that 
excellent work of our redemption, wrought as about this time, 
through the gi-eat mercy and charity of our Saviour Jesus 
Christ, for us wretched sinners, and his mortal enemies. For, 
if a mortal man's deed, done to the behoof of the common- 
wealth, be had in remembrance of us, with thanks for the 
benefit and profit which we receive thereby ; how much more 
readily should we have in memory this excellent act and 
benefit of Christ's death ? whereby he hath purchased for us 
the undoubted pardon and forgiveness of our sins ; whereby 
he made at one the Father of heaven with us, in such wise, 
that he taketh us now for his loving children, and for the true 
inheritors, with Christ his natural Son, of the kingdom of 
heaven. And, verily, so much more doth Christ's kindness 
appear unto us, in that it pleased him to deliver himself of all 
his goodly honour, which he was equally in with his Father 
in heaven, and to come down into this vale of misery, to be 
made mortal man, and to be in the state of a most low ser- 
vant, ser\dng us for our wealth and profit ; us, I say, which 
were his sworn enemies, which had renounced his holy law 
and commandments, and followed the lusts and sinful plea- 
sures of our corrupt nature. And yet, I say, did Christ put 
himself between God's deserved wrath and our sin, and rent 
that obligation, wherein we were in danger to God, and paid 
our debt.^ Our debt was a great deal too great for us to 



(168) 



^ Coloss. ii. 14. 



SERMON OF THE PASSION, FOR GOOD-FRIDAY. 169 

have paid. And without payment, God the Father could 
never be at one with us. Neither was it possible to be 
loosed from this debt by our own ability. It pleased him, 
therefore, to be the payer thereof, and to discharge us quite. 

Who can now consider the grievous debt of sin, which 
could none otherwise be paid, but by the death of an Inno- 
cent, and will not hate sin in his heart ? If God hateth sin 
so much, that he would allow neither man nor Angel for the 
redemption thereof, but only the death of his only and well 
beloved Son, who will not stand in fear thereof ? If we, my 
friends, consider this, that for our sins this most innoceni 
Lamb was driven to death ; we shall have much more cause 
to bewail ourselves that we were the cause of his death, than 
to cry out of the malice and cruelty of the Jews, which pur- 
sued him to his death. We did the deeds, wherefore he was 
thus stricken and wounded ; they were only the ministers of 
our wickedness. It is meet, then, that we should step low 
down into our hearts, and bewail our own wretchedness and 
sinful living. Let us know for a certainty, that, if the most 
dearly beloved Son of God was thus punished and stricken 
for the sin which he had not done himself ; how much more 
ought we sore to be stricken for our daily and manifold sins 
which we commit against God, if we earnestly repent us not, 
and be not sorry for them ? No man can love sin, which God 
hateth so much, and be in his favour. No man can say 
that he loveth Christ truly, and have his great enemy — sin, I 
mean, the author of his death — ^famiUar and in friendship with 
him. So much do we love God and Christ, as we hate sin. 

We ought therefore to take great heed, that we be not 
favourers thereof, lest we be found enemies to God, and 
traitors to Christ. For not only they, which nailed Christ 
upon the cross, are his tormentors and crucifiers ; But all 
they, saith St. Paul, crucify again the Son of God,^ as much 
as is in them, who do commit vice and sin, which brought 
him to his death. If the wages of sin be death,^ and death 
everlasting, surely it is no small danger to be in service 
thereof. If we live after the flesh, and after the sinful lusts 
thereof, St. Paul threateneth, yea. Almighty God in St. Paul 
threateneth, that we shall surely die.^ We can none other- 
wise Uve to God, but by dying to sin. If Christ be in us, 
then is sin dead in us : and if the Spirit of God be in us, 
which raised Christ from death to life, so shall the same 



1 Heb. vi. 6. 2 Rom. vi. 23. ^ Rom. viii. 13. 

15 



170 



SERMON OF THE PASSION, 



Spirit raise us to the resurrection of everlasting life.* But if 
sin rule and reign in us, then is God, which is the fountain 
of all grace and virtue, departed from us ; then hath the devil 
and his ungracious spirit, rule and dominion in us. And 
surely, if in such miserable state we die, we shall not rise to 
life, but fall down to death and damnation, and that without 
end. For Christ hath not so redeemed us from sin, that we 
may safely return thereto again : bat he hath redeemed us, 
that we should forsake the motions thereof, and live to right- 
eousness. Yea, we be therefore washed in our baptism from 
the filthiness of sin, that we should live afterward in the pure- 
ness of life. In baptism we promised to renounce the devil 
and his suggestions, we promised to be as obedient children, 
always following God's will and pleasure. Then, if he be 
our Father indeed, let us give him his due honour. If we be 
his children, let us shew him our obedienee, like as Christ 
openly declared his obedience to his Father ; which, as St. 
Paul writeth, was obedient even to the very death, the death 
of the cross.2 And this he did for us all that believe in him. 
For himself he was not punished, for he was pure and unde- 
filed of all manner of sin. He was wounded, saith Isaiah, for 
our wickedness, and striped for our sins ;3 he suffered the 
penalty of them himself, to deliver us from danger : He bare, 
saith Isaiah, all our sores and infirmities upon his own back.^ 
No pain did he refuse to suffer in his own body, that he might 
deliver us from pain everlasting. His pleasure it was thus to 
do for us ; we deserved it not. 

Wherefore, the more we see ourselves bound unto him 
the more he ought to be thanked of us : yea, and the more 
hope may we take that we shall receive all other good things 
of his hand, m that we have received the gift of his only Son 
through his liberality. For if God, saith St. Paul, hath not 
spared his own Son from pain and punishment, but delivered 
him for us all unto the death ; how should he not give us all 
other things with him 1' If we want any thing, either for 
body or soul, we may lawfully and boldly approach to God 
as to our merciftil Father, to ask that we desire, and we shall 
obtain it. For such power is given to us, to be the children 
ot God, so many as beheve in Christ's name.s In his name 
whatsoever we ask, we shall have it granted us.^ For so well 
pleased is the Father, Almighty God, with Christ his Son, 

1 Rom. viii. 10, 1 1. 2 Phil. ii. 8. 3 isa. liii, ^ 4 Xsa. liii 4 
5 Rom. viii. 32. 6 John i. 12. 7 Matt. xxL 22. 



FOR GOOD-FRIDAY. 



171 



that for his sake he favoureth us, and will deny us nothing.^ 

So pleasant was this sacrifice and oblation of his Son's death, 
which he so obediently and innocently suffered, that he would 
take it for the only and full amends for all the sins of the 
world. And such favour did he purchase, by his death, of 
his heavenly Father for us, that, for the merit thereof — if we 
be true Christians indeed, and not in w^ord only — we be now 
fully in God's grace again, and clearly discharged from 
our sin. 

No tongue, surely, is able to express the worthiness of 
this so precious a death. For in this standeth the continual 
pardon of our daily offences ; in this resteth our justification ; 
in this we be allowed ; in this is purchased the everlasting 
health of all our souls. Yea, there is none other thing that 
can be named under heaven to save our souls, but this only 
work of Christ's precious offering of his body upon the altar 
of the cross.2 Certainly there can be no work of any mortal 
man, be he never so holy, that shall be coupled in merits with 
Christ's most holy act. For no doubt, all our thoughts and 
deeds were of no value, if they were not allowed in the merits 
of Christ's death. All our righteousness is far unperfect, if it 
be compared with Christ's righteousness ; for in his acts and 
deeds there was no spot of sin, or of any unperfectness. And 
for this cause they were the more able to be the true amends 
of our unrighteousness, where our acts and deeds be full of 
imperfection and infirmities, and therefore nothing worthy of 
themselves to stir God to any favour, much less to challenge 
that glory that is due to Christ's act and merit ; For not to 
us, saith David, not to us, but to thy Name give the glory, O 
Lord.-^ 

Let us, therefore, good fi'iends, with all reverence glorify 
his name : let us magnify and praise him for ever. For he 
hath dealt with us according to his great mercy ; by himself 
hath he purchased our redemption.* He thought it not enough 
to spare himself, and to send his Angel to do this deed ; but 
he would do it himself, that he might do it the better, and 
make it the more perfect redemption. He was nothing moved 
with the intolerable pains that he suffered in the whole course 
of his long passion, to repent him thus to do good to his ene- 
mies ; but he opened his heart for us, and bestowed himself 
wholly for the ransoming of us. Let us, therefore, now open 
our hearts again to him, and study in our lives to be thankful 



1 John xiv. 13, 14. 2 Acts iv. 12. 3 Ps. cxv. 1. ^ Heb. i. 3. 



^"^'■^ SERMON OF THE PASSIOX, 

to such a Lord, and evermore to be mindfiil of so great a 
benefit; yea, let us take up our cross with Chriit, and 
toilow him. 

His passion is not only the ransom and whole amends for 
our sm ; but it is also a most perfect example of all patience 
and sufierance. For, if it behoved Christ thus to suffpr ^ and 
to enter mto the glory of his Father; how should it not be- 
come us to bear patiently our small crosses of adversity, and 
the troubles of this world? For surelv, as saith St. Peter, 
Christ therefore suffered, to leave us an example to follow his 
steps.- And, it we sutfer with him, we shall be sure also to 
reiffn with him in heaven.^ Xot that the sufferance of this 
transitory lite should be worthy of that glorv to come :^ but 
gladly^should we be contented to suffer, m be like Christ in 
our lite, that so by our works we mav dorify our Father 
which is m heaven.^ And, as it is painM and grievous to 
bear the cross of Ciirist m the ffi-iefs and displeasures of this 
lile ; so It bringeth forth the jovlhl fi-uit of hope m aU them 
that be exercised therewith.^ Let us not so much behold the 
pam, as the reward that shall follow that labour.' Nav let 
us rather endeavour, ourselves, in our sufferance to endure' in- 
nocently and guiltless, as our Saviour Christ did. For if we 
sutfer for our deservings, then hath not patience his perfect 
work m us : but if undeservedly we suffer loss of ffoods and 
Ihe, if we suffer to be evil spoken of for the love of Christ, 
this IS thankful afore God ;s for so did Christ suffer He 
never did sm, neither was any s^nle found in his mouth, 
iea, when he was revhed M-ith taunts, he reviled not a<ram ; 
when he was wrongfully dealt with, he threatened not a'^ain, 
nor revenged his quarrel, but dehvered his cause to him'that 
judgeth rightly.8 Perfect patience careth not what nor how 
much It sufiereth. nor of whom it suffereth, whether of friend 
or foe ; but smdieth to suffer innocendv, and without deserving 
1 ea, he, m whom perfect charity is. careth so little to revenge 
that he rather smdieth to do sood for evil, to bless and sav 
weU of them^ that curse him. to pray for them that pursue 
him ;" according to the example of our Saviour Christ, who 
IS tlie most perfect example and pattern of all meekness and 
sufferance ; which hanging upon the cross, in most fervent 

1 Acts x^ii. 3. M Pet. ii. 2 1 . ^ 2 Tim. ii. 1 3. 

4Rom.vin. 18. ^ Matt. v. 16. ^ Heb. xii. 11. 

'^AT::u: ^1P^»--20. MPet.ii.22,23. 



FOR GOOD-FRIDAY. 



173 



anguish, bleeding in every part of his blessed body, being set 
in the midst of his enemies and crucifiers ; and he, notwith- 
standing the intolerable pains which they saw him in, being 
of them mocked and scorned de spitefully without all favour 
and compassion ; had yet towards them such compassion in 
heart, that he prayed to his Father of heaven for them, and 
said, O Father, forgive them, for they wot not what they do,^ 
What patience was it also which he shewed, when one of 
his own xlpostles and servants, which was put in trust of 
him, came to betray him unto his enemies, to the death ! 
He said nothing worse to him, but. Friend, wherefore art 
thou come ?2 

Thus, good people, should we call to mind the great exam- 
ples of charity which Christ shewed in his passion, if we will 
fruitfully remember his passion. Such charity and love should 
we bear one to another, if we will be the true servants of 
Christ. For, if we love but them that love and say well by 
us, what great thing is it that we do ? saith Christ. Do not 
the Paynims and open sinners so ?^ We must be more per- 
fect in our charity than thus ? even as our Father in heaven 
is perfect ; which maketh the light of his sun to rise upon the 
good and the bad, and sendeth his rain upon the kind and 
unkind.^ After this manner should we shew our charity in- 
differently, as well to one as to another, as well to friend as 
foe, like obedient children, after the example of our good 
Father in heaven. For, if Christ was obedient to his Father 
even to the death, and that the most shameful death — as the 
Jews esteemed it — the death of the cross ;^ why should we 
not be obedient to God in lower points of charity and patience ? 
Let us forgive, then, our neighbours their small faults, as God 
for Christ's sake hath forgiven us our great. 

It is not meet, that we should crave forgiveness of our great 
offences at God's hands, and yet will not forgive the small 
trespasses of our neighbours against us.^ We do call for 
mercy in vain, if we will not shew mercy to our neighbours. 
For, if we will not put wrath and displeasure forth of our 
hearts to our Christian brother, no more will God forgive the 
displeasure and wrath that our sins have deserved before him. 
For under this condition doth God forgive us, if we forgive 
other. It becometh not Christian men to be hard one to an- 
other, nor yet to think their neighbour unworthy to be for- 



1 Luke xxiii. 34. 2 Matt. xxvi. 50. 3 Matt. v. 46. 

4 Matt. V. 45. 5 Philip, ii. 8. 6 Matt, xviii. 35 

15* 



174 



SERMON OF THE PASSION. 



given. For howsoever unworthy he is, yet is Christ worthy 
to have thee do thus much for his sake ; he hath deserved it 
of thee, that thou shouldst forgive thy neighbour. And God 
is also to be obeyed, which commandeth us to forgive, if we 
Will have any part of the pardon which our Saviour Christ 
purchased once of God the Father, by shedding of his precious 
blood. Nothing becometh Christ's servants so much as mercy 
and compassion. 

Let us then be favourable one to another ; and pray we 
one for another, that we may be healed^ from all frailties of 
our life, the less to offend one the other ; and that we may be 
of one mind and one spirit, agreeina- together in brotherlv love 
and concord, even hke the dear children of God.^ By these 
means shall we move God to be merciful unto our sins ; yea, 
and we shall be hereby the more ready to receive our Sa- 
viour and Maker in his blessed sacrament, to our everlasting 
comfort and health of soul. Christ delighteth to enter and 
dwell in that soul where love and charity ruleth, and where 
peace and concord is seen. For thus writeth St. John : God 
is charity; he that abideth in charity, abideth in God, and 
God in him.3 And by this, saith he,\ve shall know that we 
be of God, if we love our brethren.^ Yea, and bv this shall 
we know that we be delivered from death to life, If we love 
one another.^ But he which hateth his brother, saith the 
same Apostle, abideth in death,^ even in the danger of ever- 
lasting death; and is moreover the child of damnation and of 
the devil ; cursed of God, and hated, so long as he so remain- 
eth, of God and all his heavenly company. For, as peace 
and charity make us the blessed children of Almighty God, so 
doth hatred and envy make us the cursed children of the devil. 

God give us all grace to follow Christ's example in peace 
and in charity, in patience and suiferance ; that we now may 
have him our guest to enter and dwell within us, so as we 
may be in full surety, having such a pledge of our salvation. 
If we have him and his favour, we may be sure that we have 
the favour of God by his means. For he sitteth on the right 
hand of God his Father, as our proctor and attorney, pleading 
and suing for us in all our needs and necessities,7 Where- 
fore, if we want any gift of godly wisdom, we may ask it of 
God for Christ's sake, and we shall have it. 



1 James v. 16. 2 Eph. v. 1-2. 3 i j^hn iv. 16. 

4 1 John iv. 7. 5 i j^h^ m e j jojjj^ i 

Rom. viii. 34. 



FOR GOOD-FRIDAY. 



175 



Let us consider and examine ourselves, in what want we 
be concerning this virtue of charity and patience. If we see 
that our hearts be nothing incHned thereunto, in forgiving 
them that have offended against us, then let us knowledge our 
want, and wish of God to have it. But if we want it, and 
see in ourselves no desire thereunto, verily we be in a dan- 
gerous case before God, and have need to make much earnest 
prayer to God, that we may have such an heart changed, to 
the *^ grafting in of a new. For unless we forgive other, we 
shall never be forgiven of God. No, not all the prayers and 
good works of other can pacify God unto us, unless we be at 
peace, and at one with our neighbour. Nor all our deeds and 
good works can move God to forgive us our debts to him, ex- 
cept we forgive to other. He setteth more by mercy than by 
sacrifice. Mercy moved our Saviour Christ to suffer for his 
enemies: it becometh us then to follow his example. For it 
shall little avail us to have in meditation the fruits and price 
of his passion, to magnify them, and to delight or trust in 
them, except we have in mind his examples in passion, to 
follow them. 

If we thus, therefore, consider Christ's death, and will stick 
thereto with fast faith for the merit and deserving thereof; and 
will also frame ourselves in such wise to bestow ourselves, 
and all that we have, by charity, to the behoof of our neigh- 
bour, as Christ spent himself wholly for our profit, then do 
we truly remember Christ's death; and being thus followers 
of Christ's steps, we shall be sure to follow him thither, where 
he sitteth now with the Father and the Holy Ghost: to whom 
be all honour and glory. Amen, 



THE SECOND HOMILY 



CONCERM>-G THE 



DEATH AXD PASSION OF OUR SAVIOUR CHRIST. 

That we may the better conceive the great mercy and 
goodness of our Saviour Christ, in sufFerin^ death universaUy 
for all men, it behoveth us to descend into^the bottom of our 
conscience, and deeply to consider the first and principal cause 
wherefore he was compelled so to do. 

When our great grandfather Adam had broken God's com- 
mandment, in eating the apple forbidden him in Paradise, at 
the motion and suggestion of his wife,i he purchased thereby, 
not only to himself, but also to his posterity for ever, the just 
wrath and indignation of God ; who, according to his former 
sentence pronounced at the ffivin^ of the commandment, con 
demned both him and all his to ereriasting death, both of body 
and soul. For it was said unto him, Thou shalt eat freely of 
every tree in the garden : but as touching the tree of knowledo-e 
of good and ill, thou shalt in no wise eat of it; for, in what 
hour soever thou eatest thereof, thou shalt die the death.^ 
Now, as the Lord had spoken, so it came to pass. Adam 
took upon him to eat thereof, and in so doing he died the 
death; that is to say, he became mortal; he lost the favour of 
God ; he was cast out of Paradise ; he was no longer a citizen 
of heaven, but a firebrand of hell, and a bond- slave "'to the devil. 
To this doth our Saviour bear witness in the Gospel callincr 
us lost sheep, which have gone astray, and wandered from 
the true Shepherd of our souls.^ To this also doth St. Paul 
bear witness, saying, that by the ofi'ence of only Adam, death 
came upon all men to condemnation.^ So that now neither 
he, nor any of his, had any right or interest at all in the king- 
dom of heaven, but were become plain reprobates and cast- 
aways, being perpetually damned to the everlasting pains of 
hell-fire. 



^ Gen. iii. 17. 
2 Luke XV. 4-7. 
(176) 



^ Gen. ii. 16, 17, 
Rom. V. 18. 



THE SECOND SERMON OF THE PASSION. 177 

In this so great misery and wretchedness, if mankind could 
have recovered himself again, and obtained forgiveness at 
God's hands, then had his case been somewhat tolerable ; 
because he might have attempted some way how to deliver 
himself from eternal death. But there was no way left unto 
him ; he could do nothing that might pacify God's wrath, he 
was altogether unprofitable in that behalf. There was none 
that did good, no not one.^ And how then could he work 
his own salvation ? Should he go about to pacify God's 
heavy displeasure by offering up burnt sacrifices, according 
as it was ordained in the old law, by offering up the blood 
of oxen, the blood of calves, the blood of goats, the blood of 
lambs,^ and so forth ? O these things were of no force nor 
strength, to take away sins : they could not put away the 
anger of God, they could not cool the heat of his wrath, nor 
yet bring mankind into favour again ; they were but only 
figures and shadows of things to come, and nothing else. 
Read the Epistle to the Hebrews : there shall you find this 
matter largely discussed ; there shall you learn in most plain 
words, that the bloody sacrifice of the old Law was unperfect, 
and not able to deliver man from the state of damnation by 
any means f so that mankind, in trusting thereunto, should 
trust to a broken staff, and in the end deceive himself. What 
should he then do ? Should he go about to observe and keep 
the Law of God divided into two tables, and so purchase to 
himself eternal life ? Indeed, if Adam and his posterity had 
been able to satisfy and fulfil the Law perfectly, in loving 
God above all things, and their neighbour as themselves, then 
should they have easily quenched the Lord's wrath, and 
escaped the terrible sentence of eternal death pronounced 
against them by the mouth of Almighty God. For it is 
written. Do thus, and thou shah Hve that is to say. Fulfil 
my commandments, keep thyself upright and perfect in them 
according to my will ; then shalt thou live, and not die. Here 
is eternal life promised with this condition, so that they keep 
and observe the Law. But such was the frailty of mankind 
after his fall, such was his weakness and imbecility, that he 
could not walk uprightly in God's commandments, though he 
would never so fain ; but daily and hourly fell from his 
bounden duty, offending the Lord his God divers ways, to 
the great increase of his condemnation ; insomuch that the 
Prophet David crieth out on this wise, All have gone astray, 



1 Ps. xiv. 3. 2 Heb. ix. 12, 13. ^ Heb. x. 3, 4, 8. ^ Luke x. 28 



178 THE SECOND SERMON OF THE PASSION. 

all are become unprofitable, there is none that doth good, no 
not one.^ In that case, what profit could he have by the 
Law ? None at all. For, as St. James saith. He that 'shall 
observe the whole Law, and yet faileth in one point, is be- 
come guilt}- of all.2 And in the Book of Deuteronomy it 
is written. Cursed be he, saith God, which abideth not in 
all things that are written in the book of the law, to do 
them.3 

Behold, the Law bringeth a curse with it, and maketh us 
guilty, not because it is of itself naught or unholy ; — God 
forbid we should so think ; — but because the frailty of our 
sinful flesh is such, that we can never fulfil it, according to 
the perfection that the Lord requireth. Could Adam then, 
think you, hope or trust to be saved by the Law ? No, he 
could not. But the more he looked on the Law, the more 
he saw his own damnation set before his eyes, as it were in 
a most clear glass. So that now, of himself, he was most 
wretched and miserable, destitute of all hope, and never able 
to pacify God's heavy displeasure, nor yet to escape the ter- 
rible judgment of God, whereunto he and all his posterity 
were fallen, by disobeying the strait commandment of the 
Lord their God. 

But the abundant riches of God's great mercy ! the 
unspeakable goodness of his heavenly wisdom When all 
hope of righteousness was past on our part, when we had 
nothing in ourselves, whereby we might quench his burning 
wrath, and work the salvation of our own souls, and rise out 
of the miserable estate wherein we lay ; then, even then, 
did Christ the Son of God, by the appointment of his Father, 
come down from heaven, to be wounded for our sakes, to be 
reputed with the wicked, to be condemned unto death, to take 
upon him the reward of our sins, and to give his body to be 
broken on the cross for our offences. He, saith the Prophet 
Isaiah — meaning Christ — hath borne our infirmities, and hath 
carried our sorrows ; the chastisement of our peace was upon 
him, and by his stripes are we made whole. ^ St. Paul like- 
wise saith, God made him a sacrifice for our sins, which 
knew not sin, that we should be made the righteousness of 
God by him. 6 And St. Peter most agreeably writing in his 
behalf, saith, Christ hath once died and suffered for our sins, 
the Just for the unjust, To these might be added an 



1 Ps. xiv. 3. 2 James ii. 10. 3 ])eut. xxvii. 26 ; Gal. iii. 10. 
4 Rom. xi. 33. ^ jga. liii. 4, 5. eg Cor. v. 21. I Pet. ilL 18. 



THE SECOND SERMON OF THE PASSION. 179 

infinite number of other places to the same effect : but these 
few shall be sufficient for this time. 

Now then — as it was said at the beginning — let us ponder 
and weigh the cause of his death, that thereby we may be 
the more moved to glorify him in our whole hfe. Which if 
you will have comprehended briefly in one word, it was nothing 
else on our part but only the transgression and sin of man- 
kind. When the Angel came to warn Joseph that he should 
not fear to take Mary to his wife, did he not therefore will 
the child's name to be called Jesus, because he should save 
his people from their sins ?^ When John the Baptist preached 
Christ, and shewed him to the people with his finger, did he 
not plainly say unto them. Behold the Lamb of God, which 
taketh away the sins of the world P When the woman of 
Canaan besought Christ to help her daughter, which was 
possessed with a devil, did he not openly confess that he was 
lent to save the lost sheep of the house of Israel, by giving 
his life for their sins P 

It was sin then, O man, even thy sin, that caused Christ, 
the only Son of God, to be crucified in the flesh, and to suffer 
the most vile and slanderous death of the cross. If thou hadst 
kept thyself upright, if thou hadst observed the command- 
ments, if thou hadst not presumed to transgress the will of 
God in thy first Father Adam,'* then Christ, being in form of 
God, needed not to have taken upon him the shape of a ser- 
vant;^ being immortal in heaven, he needed not to become 
mortal on earth ; being the true bread of the soul, he needed 
not to hunger ; being the healthful water of life, he needed 
not to thirst ; being life itself, he needed not to have suffered 
death. But to these and many other such extremities was 
he driven by thy sin, which was so manifold and great, that 
God could be only pleased in him, and none other. 

Canst thou think of this, O sinful man, and not tremble 
within thyself? Canst thou hear it quietly, without remorse 
of conscience and sorrow of heart ? Did Christ suffer his 
passion for thee, and wilt thou shew no compassion towards 
him ? While Christ was yet hanging on the cross, and 
yielding up the Ghost, the Scripture witnesseth that the veil 
of the temple did rent in twain, and the earth did quake, that 
the stones clave asunder, that the graves did open, and the 
dead bodies rise ;^ and shall the heart of man be nothing 



1 Matt. i. 20, 21. 2 John i. 29. s Matt. xv. 22, 24. 

4 Rom. V. 19. 5 Phil. [I 6^ 7, e Matt, xxvii. 51, 52, 



180 



THE SECOND SERMON" OF THE PASSION. 



moved to remember how g-rievously and cniellv he was 
handled by the Jews for our sins ■ Shall man shew hunseif 
to be more hard-hearted than stones, to have less compassion 
than dead bodies ? Call to mind. sinful creature, and set 
before thine eyes. Christ cruciiied ; think thou seest his body 
sn-etched out in length upon the cross, his head crowned with 
sharp thorns, and his hands and his feet pierced with nails, 
his heart opened with a long spear, his flesh rent and torn 
with whips, his brows sweating water and blood ; think thou 
hearest him now crying in an intolerable agony to his Father, 
and saying, ]\Iy God, my God, why hast thou forsaken me ?^ 
Cotildst thou behold this wofal sight, or hear this mournful 
voice, without tears, considering that he suffered aU this, not 
for any desert of his own. but only for the grievousness of 
thy sins ? that mankind should put the everlasting Son of 
God to such pains ! that we should be the occasion of his 
death, and the only cause of his condemnation ! May we not 
justly cry, Woe worth the time that ever we sinned ? O 
my brethren, let this image of Christ crucified be always 
printed in otr hearts ; let it stir us up to the hatred of sin, 
and provoke our minds to the earnest love of Almisfhtv 
God. 

For why ? Is not sin, think you, a grievous thing in his 
sight ; seeing, for the transgressmg of God's precept in eating 
of one apple, he condemned all the world to perpemal death, 
and would not be pacified, but only with the blood of his own 
Son? True, yea, most tiaie is that saying of David. Thou, 
Lord, hatest all them that work iniquity, neither shall the 
wicked and evil man dwell with thee.^ 

By the mouth of his holy Prophet Isaiah, he crieth mainly 
out against sinners, and saith. "Woe be unto you that draw 
iniquity with cords of vanity, and sin as it were with cart- 
ropes. ^ Did he not give a plain token how greatly he hated 
and abhored sin, when he drowned all the world, save onlv 
eight persons when he destroyed Sodom and Gomorrah 
with fire and brimstone :^ when, in three days' space, he 
killed with pestilence threescore and ten thousand for David's 
offence ;^ when he drowned Pharaoh and all his host m the 
Eed Sea when he mrned Xabuchodonosor the King into 
the form of a brute beast, creeping on all four :^ when he suf- 



^ Matt, xxvii. 46. 
4 Gen. vii. 23. 
7 Exod. xiv. 28. 



^ Ps. V. 4, 5. 

5 Gen. xix. 24, 25. 

8 Dan. iv. 33. 



2 Isa. V. IS. 

^ 2 Sam. xxiv. 15. 



THE SECOND SERMON OF THE PASSION. 



181 



fered Achitophel and Judas to hang themselves upon the re- 
morse of sin,^ which was so terrible to their eyes ? ^ A thou- 
sand such examples are to be found in Scripture, if a man 
would stand to seek them out. But what need we ? This 
one example which we have now in hand, is of more^ force, 
and ought more to move us, than all the rest. Clirist, being the 
Son of God and perfect God him.self, who never committed 
sin, was compelled to come down from heaven, to give his body 
to be bruised and broken on the cross for our sins. Was not 
this a manifest token of God's great wrath and displeasure 
towards sin, that he could be pacified by no other means, but 
only by the sweet and precious blood of his dear Son ? O 
sin, sin, that ever thou shouldest drive Christ to such extremity ! 
Woe worth the time that ever thou camest into the world 1 

But what booteth it now to bewail ? Sin is come, and so 
come that it cannot be avoided. There is no man living, no 
not the justest man on the earth, but he falleth seven times a 
day, as Solomon saith.^ And our Saviour Christ, although he 
hath delivered us from sin, yet not so that we shall be free 
from committing sin ; but so that it shall not be imputed to 
our condemnation. He hath taken upon him the just reward 
of sin, which was death, and by death hath overthrown death; 
that we believing in him might live for ever, and not die.^ 
Ought not this to engender extreme hati-ed of sin in us, to con- 
sider that it did violently, as it were, pluck God out of hea- 
ven, to make him feel the horrors and pains of death ? O that 
we would sometimes consider this in the midst of our pomps 
and pleasures : it would bridle the outrageousness of the flesh ; 
it would abate and assuage our carnal affections ; it would 
restrain our fleshly appetites, that we should not run at ran- 
dom, as we comrnonly do. To commit sin wilfully and des- 
perately, without fear of God, is nothing else but to crucify 
Christ anew,* as we are expressly taught in the Epistle to the 
Hebrews. Which thing if it were deeply printed in all men's 
hearts, then should not sin reign every where so much as it 
doth, to the great grief and torment of Christ now sitting m 

heaven. , • j r^r. • 

Let us therefore remember, and always bear m mmd Christ 
crucified; that thereby we may be inwardly moved both to 
abhor sin thoroughly, and also with an earnest and zealous 
heart to love God. 



1 2 Sam. xvii. 23 ; Acts i. 18 ; Matt, xxvii. 5. 2 Prov. xxiv. 16. 
3 Rom. vi. 9, 23 ; Heb. ii. 14. Heb. vi. 6. 

16 



182 THE SECOND SERMON OF THE PASSION, 

For this is another fruit, which the memorial of Christ's 
death ought to work in us, an earnest and unfeig-ned love 
towards God. So God loved the world, saith St. John, that 
he gave his only-begotten Son, that whosoever believeth in 
him should not perish, but have life everlasting.^ If God de- 
clared so great love towards us his silly creatures, how can we 
of right but love him again ? Was not this a sure pledge of 
his love, to give us his own Son from heaven ? He mi^ht 
have given us an Angel if he would or some other creature, 
and yet should his love have been far above our deserts 
Now he gave us not an Angel, but his Son. And what Son^ 
His only Son, his natural Son, his well-beloved Son, even 
that Son whom he had made Lord and Ruler of all things 
Was not this a singular token of great love ? But to whom 
did he give him ? He gave him to the whole world ; that is 
to say, to Adam, and all that should come after him. O Lord, 
what had Adam, or any other man, deserved at God's hands] 
that he should give us his own Son ? We are all miserable 
persons, sinful persons, damnable persons, justly driven out 
of Paradise, justly excluded from heaven, justly condemned 
to hell-fire : and yet— see a wonderful token of God's love- 
he gave us his only-begotten Son ; us, I say, that were his 
extreme and deadly enemies; that we, by virtue of his blood 
shed upon the cross, might be clean purged from our sins, and 
made righteous again in his sight. 

Who can choose but marvel to hear, that God should shew 
such unspeakable love towards us, that were his deadly ene- 
mies ? Indeed, O mortal man, thou oughtest of right to marvel 
at It, and to acknowledge therein God's great goodness and 
mercy towards mankind; which is so wonderful, that no flesh 
be It never so worldly wise, may well conceive it, or express 
It. For, as St. Paul testifieth, God greatly commendeth and 
setteth out his love towards us, in that he sent his Son Christ 
to die for us, when we were yet sinners, and open enemies of 
his name.^ If we had, in any manner of wise, deserved it at 
his hands, then had it been no marvel at all : but there was 
no desert on our part, wherefore he should do it. Therefore, 
thou sinful creature, when thou hearest that God gave his Son 
to die for the sins of the world, think not he did it for any 
desert or goodness that was in thee— for thou wast then the 
bond-slave of the devil— but fall down upon thy knees, and 
cry with the Prophet David, O Lord, what is man, that thou 

' ^""^^ "i- 2 Rom. V. 



THE SECOND SERMON OF THE PASSION. 183 

art SO mindful of him ; or the son of man, that thou so re- 
gardest him ?^ And seeing he hath so greatly loved thee, 
endeavour thyself to love him again, with all thy heart, with 
all thy soul, and with all thy strength, that therein thou mayest 
appear not to be unworthy of his love. I report me to thine 
own conscience, w^hether thou wouldest not think thy love ill 
bestowed upon him, that could not find in his heart to love 
thee again ? If this be true — as it is most true — then think 
how greatly it behoveth thee in duty to love God, which hath 
so greatly loved thee, that he hath not spared his own only 
Son from so cruel and shameful a death for thy sake. 

And hitherto concerning the cause of Christ's death and 
passion; which as it was on our part most horrible and 
grievous sin, so on the other side it was the free gift of God, 
proceeding of his mere and tender love towards mankind, 
without any merit or desert of our part. The Lord for his 
mercies' sake grant that we never forget this great benefit of 
our salvation in Christ Jesu ; but that we always shew our- 
selves thankful for it, abhorring all kind of wickedness and 
sin, and applying our minds wholly to the service of God, 
and the diligent keeping of his commandments. 

Now it remaineth that I shew unto you, how to apply 
Christ's death and passion to our comfort, as a medicine to 
our wounds ; so that it may work the same efi'ect in us where- 
fore it was given, namely, the health and salvation of our 
souls. For, as it profiteth a man nothing to have salve, unless 
it be well applied to the part afiected ; so the death of Christ 
shall stand us in no force, unless we apply it to ourselves in 
such sort as God hath appointed. 

Almighty God commonly worketh by means ; and in this 
thing he hath also ordained a certain mean, whereby we may 
take fruit and profit to our soul's health. What mean is that? 
Forsooth it is faith. Not an unconstant or wavering faith; 
but a sure, steadfast, grounded, and unfeigned faith. God 
sent his Son into the world, saith St. John. To what end ? 
That whosoever belie veth in him should not perish, but have 
life everlasting.^ Mark these words, that whosoever believeth 
in him. Here is the mean, whereby we must apply the fruits 
of Christ's death unto our deadly wound. Here is the mean, 
whereby we must obtain eternal life ; namely, faith. For, as 
St. Paul teacheth in his Epistle to the Romans, wdth the heart 
man believeth unto righteousness, and with the mouth confes- 



i Ps. viii. 4. 



2 John iii. 16. 



184 



THE SECOND SERMON OF THE PASSION. 



sion is made unto salvation.^ Paul, bein^ demanded of the 
keeper of the prison, what he should do to be saved, made 
this answer : Believe in the Lord Jesus, so shalt thou and 
thme house both be saved.^ After the EvangeKst had de- 
scribed, and set forth unto us at large, the life and the death 
of the Lord Jesus, in the end he concludeth with these words: 
These things are written, that we may believe Jesus Christ to 
be the Son of God, and through faith obtain eternal life.^ To 
conclude with the words of St. Paul, which are these : Christ 
is the end of the law unto salvation, for every one that doth 
believe.'* 

By this then you may well perceive, that the only mean 
and instrument of salvation, required of our parts, is faith ; 
that is to say, a sure trust and confidence in the mercies of 
God : whereby we persuade ourselves, that God both hath, 
and will forgive our sins ; that he hath accepted us again into 
his favour; that he hath released us from the bonds of dam- 
nation, and received us again into the number of his elect 
people, not for our merits or deserts, but only and solely for 
the merits of Christ's death and passion; who became *man 
for our sakes, and humbled himself to sustain the reproach of 
the cross, that we thereby might be saved, and made inheri- 
tors of the kingdom of heaven. This faith is required at our 
hands. And this if we keep steadfastly in our hearts, there 
is no doubt but we shall obtain salvation at God's hands, as 
did Abraham, Isaac, and Jacob ; of whom the Scripture saith, 
that they believed, and it was imputed unto them for right- 
eousness.5 Was it imputed unto them only? and shall it not 
be imputed unto us also ? Yes, if we have the same faith as 
they had, it shall be as truly imputed unto us for rightegusness, 
as it was unto them. For it is one faith that must save both 
us and them, even a sure and steadfast faith in Christ Jesus ; 
who, as ye have heard, came into the world for this end, that 
whosoever believe in him should not perish, but have life 
everlasting.^ 

But here we must take heed that we do not hah with God 
through an unconstant and wavering faith, but that it be 
strong and steadfast to our lives' end. He that wavereth, 
saith St. James, is like a wave of the sea ; neither let that 
man think that he shall obtain any thing at God's hands.7 



1 Rom. X. 10. 2 Acts xvi. 30, 31. 3 John xx. 31. 

4 Rom. X. 4. 5 Gen. xv. 6 ; Rom. iv. 3. ^ j^^n iii. 15. 

7 James i. 6, 7, 



THE SECOND SERMON OF THE PASSION. 185 

Peter coming to Christ upon the water, because he fainted in 
faith, was in danger of drowning.^ So we, if we begin to 
waver or doubt, it is to be feared lest we shall sink as Peter 
did ; not into the water, but into the bottomless pit of hell-fire. 
Therefore I say unto you, that we must apprehend the merits 
of Christ's death and passion by faith ; and that with a strong 
and steadfast faith, nothing doubting but that Christ, by his 
one oblation and once offering of himself upon the cross, hath 
taken away our sins, and hath restored us again into God's 
favour, so fully and perfectly, that no other sacrifice for sin 
shall hereafter be requisite or needful in all the world. 

Thus have you heard in few words the mean whereby we 
must apply the fruits and merits of Christ's death unto us, so 
that it may work the salvation of our souls ; namely, a sure, 
steadfast, perfect, and grounded faith. For, as all they which 
beheld steadfastly the brazen serpent were healed and deli- 
vered, at the very sight thereof, from their corporal diseases 
and bodily stings f even so, all they, which behold Christ 
crucified with a true and lively faith, shall undoubtedly be de- 
livered from the grievous wounds of the soul, be they never 
so deadly, or many in number. 

Therefore, dearly beloved, if we chance at any time, through 
frailty of the flesh, to fall into sin — as it cannot be chosen but 
we must needs fall of\en — and if we feel the heavy burden 
thereof to press our souls, tormenting us with the fear of 
death, hell, and damnation ; let us then use that mean which 
God hath appointed in his word, to wit, the mean of faith, 
which is the only instrument of salvation now left unto us. 
Let us steadfastly behold Christ crucified with the eyes of our 
heart. Let us only trust to be saved by his death and passion, 
and to have our sins clean washed away through his most pre- 
cious blood ; that, in the end of the world, when he shall come 
again to judge both the quick and the dead, he may receive us 
into his heavenly kingdom, and place us in the number of his 
elect and chosen people ; there to be partakers of that immor- 
tal and everlasting life, which he hath purchased unto us by 
virtue of his bloody wounds : To him therefore, with the 
Father and the Holy Ghost, be all honour and glory, world 
without end. Amen. 



1 Matt. xiv. 29, 30. 



2 iN'umb. xxi. 9 ; John iii. 14, 15. 
16^ 



AN HOMILY 



OF THE 



RESURRECTION OF OUR SAVIOUR JESUS CHRIST. 

FOR EASTER DAY. 

If ever, at any time, the gi'eatness or excellency of any 
matter, spiritual or temporal, hath stirred up your minds to 
give diligent ear, good Christian people, and weU-beloved in 
our Lord and Saviour Jesus Christ; I doubt not but that I 
shall have you now, at this present season, most diligent and 
ready hearers of the matter which I have at this time to open 
unto you. For I come to declare that gi^eat and most com- 
fortable article of our Christian religion and faith, the Resur- 
rection of our Lord Jesus. 

So great surely is the matter of this article, and of so 
great weight and importance, that it was thought worthy to 
keep our said Saviour still on earth, forty days after he\vas 
risen from death to life, to the confirmation and establishment 
thereof in the hearts of his disciples. So that, as Luke clearly 
testifieth in the first chapter of the Acts of the Apostles, he 
was conversant with his Disciples by the space of fort^- days^ 
continually together ; to the intent he v^ould in his person, 
being now glorified, teach and instruct them, which should be 
the teachers of other, fully and in most absolute and perfect 
wise, the ti'uth of this most Christian article— which is the 
ground and foundation of our whole religion — before he would 
ascend up to his Father into the heavens ; there to receive the 
glory of his most triumphant conquest and victory. Assuredly, 
so highly comfortable is this article to our consciences, that 'it 
IS even the very lock and key of all our Christian reh^ion and 
faith. If it were not true, saith the holy Apostle Paul, that 
Christ rose again, then our preaching were in vain, your faith 
which you have received were but void, ye were yet in the 



(186) 



1 Acts i. 3. 



SERMON OF THE RESURRECTION. 



187 



danger of your sins.^ If Christ be not risen again, saith the 
Apostle, then are they in very evil case, and utterly perished, 
that be entered their sleep in Christ ; then are we the most 
miserable of all men, which have our hope fixed in Christ, if 
he be yet under the power of death, and as yet not restored to 
his bHss again. But now is he risen again from death, saith 
the Apostle Paul, to be the first-fruits of them that be asleep, 
to the intent to raise them to everlasting life again. Yea, if 
it were not true that Christ is risen again, then were it neither 
true that he is ascended up to heaven, nor that he sent down 
from heaven unto us the Holy Ghost, nor that he sitteth on 
the right hand of his heavenly Father, having the rule of 
heaven and earth, reigning, as the Prophet saith, from sea to 
sea ;2 nor that he should after this world be the Judge as well 
of the living as of the dead, to give reward to the good, and 
judgment to the evil. 

That these links, therefore, of our faith should all hang 
together in steadfast establishment and confirmation, it pleased 
our Saviour not straightway to withdraw himself from the 
bodily presence and sight of his Disciples ; but he chose out 
forty days, wherein he would declare unto them by manifold 
and most strong arguments and tokens, that he had con- 
quered death, and that he was also truly risen again to life. 
He began, saith Luke, at Moses and all the Prophets, and 
expounded unto them the prophecies that were written in all 
the Scriptures of him,^ to the intent to confirm the truth of 
his resurrection, long before spoken of ; which he verified in- 
deed, as it is declared very apparently and manifestly, by his 
oft appearance to sundry persons at sundry times. First, he 
sent his Angels to the sepulchre ; who did shew unto certain 
women the empty grave,^ saving that the burial linen remained 
therein. And by these signs were these women fully in- 
structed that he was risen again, and so did they testify it 
openly. After this Jesus himself appeared to Mary Magda- 
len ;^ and after that to certain other women ;S and straight 
afterward he appeared to Peter ;7 then to the two Disciples 
which were going to Emmaus.^ He appeared to the Disci- 
ples also, as they were gathered together, for fear of the Jews, 
the doors shut.^ At another time he was seen, at the Sea of 



1 1 Cor. XV. 14-23 2 Ps. Ixxii. 8. ^ Luke xxiv. 27. 

4 Matt, xxviii. 5, 6. ^ John xx. 16. ^ Matt, xxviii. 9. 

7 Luke xxiv. 34. ^ Luke xxiv. 13-16. 

9 Luke xxiv. 36 ; John xx. 19. 



188 



SERMON OF THE RESURRECTION. 



Tiberias, of Peter and Thomas, and of other Disciples, when 
they were fishing.^ He was seen of more than five hundred 
brethren in the mount of Galilee ; where Jesus appointed them 
to be by his Angel, when he said. Behold, he shall go before 
you into Galilee ; there shall ye see him, as he hath said unto 
you.2 After this he appeared unto Jam.es f and last of all he 
was visibly seen of all the Apostles, at such time as he was 
taken up into heaven.* Thus at sundry times he shewed 
himself after he was risen again, to confirm and stablish this 
article. And in these revelations sometime he shewed them 
his hands, his feet, and his side, and bade them touch him, 
that they should not take hun for a ghost or a spirit. Some- 
time he also did eat with them ; but ever he was talking with 
them of the everlasting kingdom of God, to assure the truth 
of his resurrection. For then he opened their understandino:, 
that they might perceive the Scriptures ; and said unto them, 
Thus it is written, and thus it behoved Christ to suffer, and 
to rise from death the third day, and that there should be 
preached openly in his name penance and remission of sins 
to all the nations of the world. ^ 

Ye see, good Christian people, how necessary this article 
of our faith is ; seeing it was proved of Christ himself by such 
evident reasons and tokens, by so long time and space. Now 
therefore, as out Saviour was"^ diligent for our comfort and in- 
struction to declare it ; so let us be as ready in our belief to 
receive it to our comfort and instruction. As he died not for 
himself, no more did he rise again for himself. He was dead, 
saith St. Paul, for our sins, and rose again for our justifica- 
tion.6 most comfortable word, evermore to be borne in 
remembrance ! He died, saith he, to put away sin ; he rose 
again to endow us with righteousness. His death took away 
sin and malediction ; his death was the ransom of them both ; 
his death destroyed death, and overcame the devil, which had 
the power of death in his subjection ; his death destroved hell, 
with all the damnation thereof. Thus is death swallowed up 
by Christ's victory, thus is hell spoiled for ever. If any man 
doubt of this victory, let Christ's glorious resurrection declare 
him the thing. If death could not keep Christ under his do- 
minion and power, but that he rose again, it is manifest that 
his power was overcome. If death be conquered, then must 



1 John xxi. 1-5. 2 ^ark xvi. 7 ; 1 Cor. xv. 6, 7. 3 1 Cor. xv. 7. 
* Acts i. 6-10. 5 Luke xxiv. 45-48. 
« Rom. iv. 25 ; 1 Cor. xv. 3, 4. 



SERMON OF THE RESURRECTION. 



189 



it follow that sin, wherefore death was appointed as the wages, 
must be also destroyed. If death and sin be vanished away, 
then is the devil's tyranny vanished, which had the power of 
death, and was the author and brewer of sin, and the ruler of 
hell. If Christ had the victory of them all by the power of 
his death, and openly proved it by his most victorious and 
valiant resurrection ; — as it was not possible for his great 
might to be subdued of them ; — and it is true, that Christ died 
for our sins, and rose again for our justification ; why may 
not we, that be his members by true faith, rejoice, and boldly 
say with the Prophet Hosea and the Apostle Paul, Where is 
thy dart, O death ? Where is thy victory, O hell ? Thanks 
be"^ unto God, say they, which hath given us the victory by 
our Lord Jesus Christ?^ 

This mighty conquest of his resurrection was not only sig- 
nified before by divers figures of the Old Testament — as by 
Samson when he slew the lion, out of whose mouth came 
sweetness and honey \^ and as David bare his figure when he 
delivered the lamb out of the lion's mouth,^ and when he over- 
came and slew the great giant Goliath \^ and as when Jonas was 
swallowed up of the whale's mouth, and cast up again on land 
alive ;^ — but was also most clearly prophesied by the Pro- 
phets of the Old Testament, and in the New also confirmed 
by the Apostles. He hath spoiled, saith St. Paul, rule and 
power, and all the dominion of our spiritual enemies. He 
hath made a shew of them openly, and hath triumphed over 
them in his own person.^ This is the mighty power of the 
Lord, whom we believe on. By his death hath he wrought 
for us this victory ; and by his resurrection hath he purchased 
everlasting life and righteousness for us. It had not been 
enough to be delivered by his death from sin, except by his 
resurrection wc had been endowed with righteousness. And 
it should not avail us to be delivered from death, except he 
had risen again, to open for us the gates of heaven, to enter 
into life everlasting. And therefore St. Peter thanketh God, 
the Father of our Lord Jesus Christ, for his abundant mercy, 
because he hath begotten us, saith he, unto a lively hope by 
the resurrection of Jesus Christ from death, to enjoy an in- 
heritance immortal, that shall never perish, which is laid up 
in heaven for them that be kept by the power of God through 



1 Hosea xiii. 14 ; 1 Cor. xv. 55-58. 

8 1 Sam. xvii. 35. 

^ Jonas i. 1 ; Jonas ii. 10. 



2 Judges xiv. 8. 

1 Sam. xvii. 49. 
6 Col. ii. 15. 



190 



SERMON OF THE RESURRECTION. 



faith.i Thus hath his resurrection wrought for us Hfe and 
righteousness. He passed through death and hell, to the 
intent to put us in good hope, that by his strength we shall do 
the same. He paid the ransom of sin, that it should not be 
laid to our charge. He destroyed the devil and all his 
tyranny, and openly triumphed over him, and took away 
from him all his captives, and hath raised and set them with 
himself among the heavenly citizens above.^ He died to de- 
stroy the rule of the devil in us ; and he rose again to send 
down his Holy Spirit to rule in our hearts, to endow us with 
perfect righteousness. Thus it is true that David sung, Veritas 
de terra orta est, et justitia de coelo prospexit.^ The truth of 
God's promise is in earth to man declared ; or from the earth 
is the everlasting Verity, God's Son, risen to life, and the true 
righteousness of the Holy Ghost looking out of heaven, and 
in most liberal largess dealt upon all the world. Thus is 
glory and praise rebounded upwards to God above, for his 
mercy and truth. And thus is peace come down from heaven 
to men^ of good and faithful hearts. Thus is mercy and truth, 
as David writeth, together met ; thus is peace and righteous- 
ness embracing and kissing each other.^ 

If thou doubtest of so great wealth and felicity that is 
wrought for thee, O man, call to thy mind that therefore hast 
thou received into thine own possession the everlasting Verity, 
our Saviour Jesus Christ, to confirm to thy conscience the 
truth of all this matter. Thou hast received him — if in true 
faith and repentance of heart thou hast received him ; if in 
purpose of amendment thou hast received him — for an ever- 
lasting gage, or pledge of thy salvation. Thou hast received 
his body which was once broken, and his blood which was 
shed for the remission of thy sin. Thou hast received his 
body, to have within thee the Father, the Son, and the 
Holy Ghost, for to dwell with thee, to endow thee with 
grace, to strengthen thee against thine enemies, and to com- 
fort thee with their presence. Thou hast received his body, 
to endow thee with everlasting righteousness, to assure thee 
of everlasting bliss, and life of thy soul. For with Christ, 
by true faith, art thou quickened ag ain, saith St. Paul, from 
death of sin to life of grace ; and in hope translated from cor- 
poral and everlasting death, to the everlasting life of glory in 
heaven,^ where now thy conversation should be, and thy 



1 1 Pet. i. 3-6. 2 Ephes. ii. 6. 3 pg. i^xxv. 11. 

4 Luke ii. 14. ^ Ps. Ixxxv. 10. ^ Ephes. ii. 1, 5, 6. 



SERMON OF THE RESURRECTION. 



191 



heart and desire set.^ Doubt not of the truth of this matter, 
how great and high soever these things be. It becoraeth God 
to do no small deeds, how impossible soever they seem to 
thee. Pray to God that thou mayest have faith to perceive 
this great mystery of Christ's resurrection ; that by faith thou 
mayest certainly believe nothing to be impossible with God.^ 
Only bring thou faith to Christ's holy word and sacrament. 
Let thy repentance shew thy faith ; let thy purpose of amend- 
ment, and obedience of thy heart to God's law, hereafter de- 
clare thy true belief. Endeavour thyself to say with St. Paul, 
From henceforth our conversation is in heaven : from whence 
we look for a Saviour, even the Lord Jesus Christ ; which 
shall change our vile bodies, that they may be fashioned like 
to his glorious body ; which he shall do by the same power, 
-vvhereby he rose from death, and whereby he shall be able to 
subdue all things unto himself.^ 

Thus, good Christian people, forasmuch as ye have heard 
these so great and excellent benefits of Christ's mighty and 
glorious resurrection — as how that he hath ransomed sin, 
overcome the devil, death and hell, and hath victoriously 
gotten the better hand of them all, to make us free and safe 
from them — and knowing that we be, by this benefit of his 
resurrection, risen with him by our faith unto life everlasting ; 
being in full surety of our hope, that we shall have our bodies 
likewise raised again from death, to have them glorified in 
immortality, and joined to his glorious body; having in the 
mean w^hile his Holy Spirit within our hearts, as a seal and 
pledge of our everlasting inheritance ; by w^hose assistance 
w^e be replenished wdth all righteousness, by whose power w^e 
shall be able to subdue all our evil affections rising against the 
pleasure of God : these things, I say, well considered, let us 
now, in the rest of our life, declare our faith that w^e have in 
this most fruitful article, by fi-aming ourselves thereunto, in 
rising daily from sin to righteousness and holiness of life. 
For what shall it avail us, saith St. Peter, to be escaped and 
delivered from the filthiness of the world, through the 
knowledge of the Lord and Saviour Jesus Christ, if w^e be 
entangled again therewith, and be overcome again ? Cer- 
tainly it had been better, saith he, never to have known the 
w^ay of righteousness, than, after it is known and received, 
to turn back again from the holy commandment of God 
given unto us. For so shall the proverb have place in us 



1 Philip, iii. 20. 2 L^i^e xviii. 27. ^ Philip. iii. 20, 21. 



192 



SERMON OF THE RESURRECTION. 



where it is said, The dog is returned to his vomit again, 
and the sow that was washed to her wallowing in the mire 
again. ^ 

What a shame were it for us, being thus so clearly and 
freely washed from our sin, to return to the filthiness thereof 
again ! What a folly were it, thus endowed with righteous- 
ness, to lose it again! What madness were it to lose the 
inheritance that we be now set in, for the vile and transitory 
pleasure of sin ! And what an unkindness should it be, where 
our Saviour Christ of his mercy is come to us, to dwell 
within us as our guest, to drive him from us, and to banish 
him violently out of our souls ; and instead of him, in whom is 
all grace and virtue, to receive the ungracious spirit of the devil, 
the founder of all naughtiness and mischief! How can we 
find in our hearts to shew such extreme unkindness to Christ, 
which hath now so gently called us to mercy, and offered 
himself unto us, and he now entered within us ? Yea, how 
dare we be so bold to renounce the presence of the Father, 
the Son, and Holy Ghost ; — for where one is, there is God 
all whole in majesty, together with all his power, wisdom, 
and goodness ; — and fear not, I say, the danger and peril of 
so traitorous a defiance and departure ? 

Good Christian brethren and sisters, advise yourselves ; 
consider the dignity that ye be now set in ; let not folly lose 
the thing that grace hath so preciously offered and purchased ; 
let not wilfulness and blindness put out so great light that is 
now shewed unto you. Only take good hearts unto you ; 
and put upon you all the armour of God, that ye may stand 
against your enemies,^ which would again subdue you, and 
bring you into their thraldom. Remember ye be bought from 
your vain conversation ; and that your freedom is purchased 
neither with gold nor silver, but with the price of the precious 
blood of that most innocent Lamb Jesus Christ ; which was 
ordained to the same purpose before the world was made. 
But he was so declared in the latter time of grace for your 
sakes, which by him have your faith in God ; who hath 
raised him from death, and hath given him glory, that you 
should have your faith and hope towards God.^ Therefore, 
as you have hitherto followed the vain lusts of your minds, 
and so displeased God to the danger of your souls ; so now, 
like obedient children, thus purified by faith, give yourselves 



1 2 Pet. ii. 20, 21, 22; Prov. xxvi. 11. 

2 Ephes. vi. 11. ^ I Pet. i, 18-22. 



SERMON OF THE RESURRECTION. 



193 



to walk that way which God moveth you to, that ye may 
receive the end of your faith, the salvation of your souls.^ 
And, as ye have given your bodies to unrighteousness, to sin 
after sin ; so now give yourselves to righteousness, to be 
sanctified therein.^ 

If ye delight in this article of our faith, that Christ is risen 
again from death to life, then follow you the example of his 
resurrection ; as St. Paul exhorteth us, saying, As we be 
buried with Christ by our baptism into death, so let us daily 
die to sin, mortifying and killing the evil desires and motions 
thereof. And, as Christ was raised up from death by the 
glory of the Father, so let us rise to a new life, and walk con- 
tinually therein f that we may likewise, as natural children, 
live a conversation to move men to glorify our Father which 
is in heaven.^ If we, then, be risen with Christ by our faith 
to the hope of everlasting life, let us rise also with Christ, 
after his example, to a new life, and leave our old : We shall 
then be truly risen, if we seek for things that be heavenly, if 
we have our affection on things that be above, and not on 
things that be on the earth. ^ 

If ye desire to know what these earthly things be which ye 
should put off, and what be the heavenly things above, that 
ye should seek and ensue, St. Paul in the Epistle to the Co- 
lossians declareth, when he exhorteth us thus : Mortify your 
earthly members, and old affections of sin, as fornication, 
uncleanness, unnatural lust, evil concupiscence, and covetous- 
ness, which is worshipping of idols ; for the which things the 
wrath of God is wont to fall on the children of unbelief ; in 
which things once ye walked, when ye lived in them. But 
now put ye also away from you, wrath, fierceness, malicious- 
ness, cursed speaking, filthy speaking, out of your mouths. 
Lie not one to another, that the old man with his works be 
put off, and the new be put on.^ These be the earthly things 
which St. Paul moveth you to cast from you, and to pluck 
your hearts from them : for in following these, ye declare 
yourselves earthly and worldy. These be the fruits of the 
earthly Adam. These should ye daily kill by good diligence, 
in withstanding the desire of them, that ye might rise to right- 
eousness. Let your affection from henceforth be set on 
heavenly things : sue and search for mercy, kindness, meekness, 
patience, forbearing one another, and forgiving one another. 



»lPet. i. 9. 2Rom. vi. 19. 3 Rom. vi. 4. 

4 Matt. V. 16. 5 Col. iii. 1, 2. ^ Col, iii. 6-11 

17 



194 



SERMON OF THE RESURRECTION. 



If any man have a quarrel to another, as Christ forgave you, 
even so do ye.^ 

If these and such other heavenly virtues ye ensue in the 
residue of your life, ye shall shew plainly that ye be risen 
with Christ, and that ye be the heavenly children of your 
Father in heaven f from whom, as from the giver, cometh 
these graces and gifts.^ Ye shall prove by this manner, that 
your conversation is in heaven,^ where your hope is ; and 
not on earth, following the beastly appetite of the flesh. Ye 
must consider that ye be therefore cleansed and renewed, that 
ye should from henceforth serve God in holiness and right- 
eousness all the days of your lives.^ that ye may reign with 
him in everlasting life. If ye refuse so great grace, whereto 
ye be called, what other thing do ye, than heap to you damna- 
tion more and more, and so provoke God to cast his dis- 
pleasure upon you, and to revenge this mockage of his holy 
sacraments in so great abusing of them ? 

Apply yourselves, good friends, to live in Christ, that 
Christ may still live in you : whose favour and assistance if 
ye have, then^ have ye everlasting life already within you ;6 
then can nothing hurt you. Whatsoever is hitherto done and 
committed, Christ, ye see, hath offered you pardon, and 
clearly received you to his favour again ; in full surety whereof 
ye have him now inhabiting and dwelling within you. Only 
shew yourselves thankful in your lives; determine with 
yourselves to refuse and avoid all such things in your conver- 
sations as should oflend his eyes of mercy.7 Endeavour 
yourselves that way to rise up again, which way ye fell into the 
well or pit of sin. If by your tongue you have oflended, now 
thereby rise again, and glorify God therewith ; accustom it to 
laud and praise the name of God, as ye have therewith dis- 
honoured it. And as ye have hurt the name of your neigh- 
bour, or otherwise hindered him, so now intend to restore it 
to him again : for without restitution God accepteth not your 
confession, nor yet your repentance. It is not enough to 
forsake evil, except you set your courage to do good. By 
what occasion soever you have offended, turn now the occa- 
sion to the honouring of God, and profit of your neighbour. 

Truth it is that sin is strong,^ and affections unruly. Hard 
it is to subdue and resist our nature, so corrupt and leavened 
with the sour bitterness of the poison, which we receiv^ed by 



» Col. iii. 2, 12, 13. 2 Matt. v. 45. 3 james i. 17. 4 phi]. iii. 20. 
5 Luke i. 74, 75. 6 j^^]^ ^ 24. 7 Col. iii. 5, 6. ^ pg. xxxvi. 1. 



SERMON OF THE RESURRECTION. 



195 



the inheritance of our old father Adam. But yet take good 
courage, saith our Saviour Christ, for I have overcome the 
world,^ and all other enemies, for you. Sin shall not have 
power over you, for ye be now under grace, saith St. Paul.^ 
Though your power be weak, yet Christ is risen again to 
strengthen you in your battle ; his Holy Spirit shall help your 
infirmities.^ In trust of his mercy, take you in hand to purge 
this old leaven of sin, that corrupteth and soureth the sweet- 
ness of your life before God ; that ye may be as new and 
fresh dough, void of all sour leaven of wickedness so shaU 
ye shew yourselves to be sweet bread to God, that he may 
have his delight in you. I say, kill and offer you up the 
worldly and earthly affections of your bodies. For Christ, 
our Easter Lamb, is offered up for us, to slay the power of 
sin, to deliver us from the danger thereof, and to give us ex- 
ample to die to sin in our lives. As the Jews did eat their 
Easter Lamb, and kept their feast in remembrance of their 
deliverance out of Egypt ; even so let us keep our Easter 
feast in the thankful remembrance of Christ's benefits, which 
he hath plentifully wrought for us by his resurrection and 
passing to his Father ; whereby we are delivered from the 
captivity and thraldom of all our enemies. Let us, in like 
manner, pass over the affections of our old conversation, that 
we may be delivered from the bondage thereof, and rise with 
Christ.' The Jews kept their feast in abstaining from leavened 
bread by the space of seven days :^ let us Christian folk keep 
our holy-day in spiritual manner ; that is, in abstaining, not 
from material leavened bread, but from the old leaven of sin, 
the leaven of maliciousness and wickedness. Let us cast 
from us the leaven of corrupt doctrine, that will infect our 
souls. Let us keep our feast the whole term of our life, with 
eating the bread of pureness, of godly life, and truth of Christ's 
doctrine. Thus shall we declare, that Christ's gifts and 
graces have their effect in us ; and that we have the right 
belief and knowledge of his holy resurrection : where truly, 
if we apply our faith to the virtue thereof, and in our life con- 
form us to the example and signification meant thereby, we 
shall be sure to rise hereafter to everlasting glory, by the 
goodness and mercy of our Lord Jesus Christ : to whom, 
v/ith the Father and the Holy Ghost, be all glory, thanks- 
giving, and praise, in infinita seculorum secula. Araen, 



1 John xvi. 33. ^ Rom. vi. 14. ^ Rom. viii. 36. 

4 1 Cor. V. 7. 5 Exod. xii. 15 



AN HOMILY 



WORTHY RECEIVING AND REVERENT ESTEEMING OF THE 
SACRAMENT OF THE BODY AND BLOOD OF CHRIST, 

n.nZ^"pf-^!* ''"'^ Of 0"',®^''^°"'' ^'^"^t to«^ards mankind, 
good Christian people, doth not only appear in that dear- 
bought benefit of our redemption and salvation by his death 
and passion, but also, in that he so kindly provided, that the 
same most merciful work might be had il Ltinual Jemem- 
brance, to take some place in us, and not be frustrate of his 
end and purpose. For, as tender parents are not content to 
procure for their children costly possessions and livel hood^ 

ttirtr" "'*'\' *f and come to 

their use ; so our Lord and Saviour thought it not sufficient to 

foumairo ' H '''^'^^^ againL^hich is that Seep 

fountain of all goodness and eternal life— but also invented the 

'"""•^ '« <•« 

Amongst the which means, is the public celebration of the 
memory of his precious death at the Lord's table. Which 
although It seem of small virtue to some, yet beinff rishtlv 
done by the faithful, it doth not only help^heirTeakne s 
who be by their poisoned nature readier to remember injS 
than benefits, but strengtheneth and comforteth their inward 
man with peace and gladness, and maketh them thankful to 
their Redeemer, with diligent care and godly conversation. 
And, as of old time God decreed his wondrous benefits of die 
deliverance of his people, to be kept in memory by the eating 
of the passover, with his rites and ceremonies - so our lovinf 
Saviour hath ordained and established the remembrance of his 
great mercy expressed in his passion, in the institution of his 
heavenly supper ;^ where every one of us must be guests and 
not gazers, eaters and not lookers, feeding ourselves and not 
hiring others to feed for us, that we may live by our own meat, 

' 0°''; ^ Matt. xxvi. 26-29! 

(196) 



SERMON CONCERNING THE SACRAMENT. 197 

and not perish for hunger whilst others devour all.^ To this 
his commandment forceth us, saying, Do ye this, drink ye all 
of this.^ To this his promise enticeth us : This is my body, 
which is given for you ; this is my blood, which is shed for 
you.^ So then, of necessity, we must be ourselves partakers 
of this table, and not beholders of other : so we must address 
ourselves to frequent the same in reverent and due manner ; 
lest, as physic provided for the body, being misused more 
hurteth than profiteth, so this comfortable medicine of the soul 
undecently received tend to our greater harm and sorrow. 
And St. Paul saith, He that eateth and drinketh unworthily, 
eateth and drinketh his own damnation.* Wherefore, that it 
be not said to us, as it was to the guest of that great supper, 
Friend, how camest thou in, not having the marriage garment ?^ 
and that we may fruitfully use St. Paul's counsel. Let a man 
prove himself, and so eat of that bread, and drink of that cup,^ 
we must certainly know that three things be requisite in him 
which would seemly, as becometh such high mysteries, resort 
to the Lord's table. That is, first, a right and worthy estima- 
tion and understanding of this mystery. Secondly, to come 
in a sure faith. And thirdly, to have newness or pureness of 
life to succeed the receiving of the same. 

Bat, before all other things, this we must be sure of espe- 
cially, that this supper be in such wise done and ministered, 
as our Lord and Saviour did, and commanded to be done ; as 
his holy Apostles used it ; and the good fathers in the primi- 
tive church frequented it. For, as that worthy man, St. Am- 
brose saith, he is unworthy of the Lord, that otherwise doth 
celebrate that mystery than it was delivered by him. Neither 
can he be devout, that otherwise doth presume than it was 
given by the Author. We must then take heed, lest, of the 
memory, it be made a sacrifice ; lest, of a communion, it be 
made a private eating ; lest, of two parts, we have but one ; 
lest, applying it for the dead, we lose the fruit that be alive. 
Let us rather in these matters follow the advice of Cyprian in 
the like cases ; that is, cleave fast to the first beginning, hold 
fast the Lord's tradition, do that in the Lord's commemoration 
which he himself did, he himself commanded, and his Apos- 
tles confirmed. 

This caution or foresight if we use, then may we see to 
those things that be requisite in the worthy receiver ; where- 



1 1 Cor. xi. 2 1 . 2 Luke xxii. 17. ^ i Cor. xi. 24, 25 ; Matt. xxvi. 28. 
4 1 Cor. xi. 29. ^ Matt. xxii. 12. ^ i Cor. xi. 28. 

17* 



198 



THE FIRST PART OF THE 



of this was the first, that we have a right understanding- of the 
thing itself. 

As concerning which thing, this we mav assuredly persuade 
ourselves, that the ignorant man can neither worthi'lv esteem, 
nor effectually use, those marvellous gi'aces and benefits ofiered 
and exhibited in that supper ; but either will lightlv regard 
them, to no small offence, or utterly contemn them, to" his 
utter destruction. So that, by his negligence he deserveth 
the plagues of God to fall upon him, and by contempt he de- 
serveth everlasting perdition. To avoid then these harms, use 
the advice of the Wise Man ; who willeth thee, when thou 
sittest at an earthly King's table, to take diligent heed what 
things are set before thee.^ So now much more at the Kmg 
of kings' table, thou must carefiilly search and know what 
dainties are provided for thy soul: whither thou art come, not 
to feed thy senses and belly to corruption, but thy inward man 
to immortality and life ; not to consider the earthly creanires 
which thou seest, but the heavenly graces which thy laith be- 
holdeth. For this table is not, saith Chr^-sostom, for chatter- 
ing jays, but for eagles, who fiy thither where the dead body 
lieth. And if this advertisement of man cannot persuade us to 
resort to the Lord's table with understandiug, see the coun- 
sel of God m the like matter; who charged his people to teach 
their postenty, not only the rites and ceremonies of the pass- 
over, but the cause and end thereof: whence we may learn, 
that both more perfect knowledge is required at this'time at 
our hands, and that the ignorant cannot, with fruit and profit, 
exercise himself in the Lord's Sacraments. 

But to come nigher to the matter : St. Paul, blamino- the 
Corinthians for the profaning of the Lord's Supper,^ conckdeth 
that ignorance both of the thing itself, and the signification 
thereof, was the cause of their abuse : For they came thither 
unreverently, not discerning the Lord's body.-^ ' Ought not we 
then by the monition of the Wise 3Ian, by the wisdom of 
God, by the fearful example of the Corinthians, to take advised 
heed, that we thrust not ourselves to this table with rude and 
unreverent ignorance, the smart whereof Christ's church hath 
rued and lamented these many days and years ? For what 
hath been the cause of the min of God's rehgion, but the 
Ignorance hereof? What hath been the cause'^of this gro^s 
idolatry, but the ignorance hereof ? What hath been the cause 
of this mummish massing, but the ignorance hereof? Yea, 

1 Prov. xxiii. 1. 2 1 Cor. xi. 20. ^ i (Jqj.^ ^ gQ. 



SERMON CONCERNING THE SACRAMENT. 



199 



what hath been, and what is at this day, the cause of this want 
of love and charity, but the ignorance hereof? Let us, there- 
fore, so travail to understand the Lord's Supper, that we be no 
cause of the decay of God's worship, of no idolatry, of no 
dumb massing, of no hate and malice ; so may we the boldlier 
have access thither to our comfort. 

Neither need we to think that such exact knowledge is re- 
quired of every man, that he be able to discuss all high points 
in the doctrine thereof : but thus much we must be sure to 
hold, that in the supper of the Lord there is no vain cere- 
mony, no bare sign, no untrue figure of a thing absent :^ But, 
as the Scripture saith, the Table of the Lord ; the Bread and 
Cup of the Lord f the Memory of Christ ; the Annunciation 
of his Death ; yea, the Communion of the Body and Blood 
of the Lord, in a marvellous incorporation ; which by the 
operation of the Holy Ghost — the very bond of our conjunc- 
tion with Christ — is, through faith, wrought in the souls of 
the faithful ; whereby not only their souls live to eternal life, 
but they surely trust to win to their bodies a resurrection to 
immortality. The true understanding of this fruition and union, 
which is betwixt the body and the Head, betwixt the true be- 
lievers and Christ, the ancient Catholic Fathers both perceiv- 
ing themselves, and commending to their people, were not 
afraid to call this supper, some of them, the salve of immor- 
tality, and sovereign preservative against death ; other, a 
deifical communion ; other, the sweet dainties of our Saviour, 
the pledge of eternal health, the defence of faith, the hope of 
the resurrection ; other, the food of immortality, the healthful 
grace, and the conservatory to everlasting life. All which 
sayings, both of the Holy Scripture and godly men, truly 
attributed to this celestial banquet and feast, if we would 
often call to mind, O how would they inflame our hearts to 
desire the participation of these mysteries, and oftentimes to 
covet after this bread, continually to thirst for this food ! Not 
as especially regarding the terrene and earthly creatures which 
remain ; but always holding fast and cleaving by faith to the 
rock, whence we may suck the sweetness of everlasting sal- 
vation. And to be brief, thus much more the faithful see, 
hear, and know the favourable mercies of God sealed, the 
satisfaction by Christ towards us confirmed, and the remission 
of sin established. Here they may feel wrought the tran- 
quillity of conscience, the increase of faith, the strengthening 



1 Matt. xxvi. 26. 



2 1 Cor. X. 16, 17. 



200 



THE FIRST PART OF THE 



of hope, the large spreadnig abroad of brotherly kindness, 
with many other sundry graces of God. The taste whereof 
They cannot attain unto, who be drowned in the deep dirty 
lake of blindness and ignorance. From the which, O be- 
loved, wash yourselves with the living waters of God's word; 
whence you may perceive and know, both the spiritual food 
of this costly supper, and the happy trustings and effects that 
the same doth bring with it. 

Now it followeth to have with this knowledge a sure and 
constant faith, not only that the death of Christ is available 
for the redemption of all the world, for the remission of sins, 
and reconciliation witli God the Father ; but also, that he hath 
made upon his cross a full and sufficient sacrifice for thee, a 
perfect cleansing of thy sins, so that thou acknowledgest no 
other Saviour, Redeemer, Mediator, Advocate, Intercessor, but 
Christ only ; and that thou mayest say with the Apostle, that 
he loved thee, and gave himself for thee.^ For this is to stick 
fast to Christ's promise made in his institution ; to make 
Christ thine own ; and to apply his merits unto thyself. 
Herein thou needest no other man's help, no other sacrifice 
or oblation, no sacrificing Priest, no mass, no means esta- 
blished by man's invention. 

That faith is a necessary instrument in all these holy cere- 
monies, we may thus assure ourselves, for that, as St. Paul 
saith, without faith it is unpossible to please God.^ When a 
great number of the Israelites were overthrown in the wilder- 
ness, Moses, Aaron, and Phineas did eat manna, and pleased 
God ; for that they understood, saith St. Augustine, the visible 
meat spiritually. Spiritually they hungered it; spiritually 
they tasted it, that they might be spiritually satisfied. And 
truly, as the bodily meat cannot feed the outward man, unless 
it be let into a stomach to be digested, which is healthful and 
sound ; no more can the inward man be fed, except his meat 
be received into his soul and heart, sound and whole in faith. 
Therefore, saith Cyprian, when we do these things, we need 
not to whet our teeth ; but with sincere faith we break and 
divide that whole bread. It is well known, that the meat we 
seek for in this supper is spiritual food, the nourishment of 
our soul ; a heavenly refection, and not earthly ; an invisible 
meat, and not bodily ; a ghostly substance, and not carnal ; so 
that to think that without faith we may enjoy the eating and 
drinking thereof, or that that is the fruition of it, is but to 



1 Gal. ii. 20. 



2 Heb. xi. 6. 



SERMON CONCERNING THE SACRAMENT. 



201 



dreara a gross carnal feeding, basely objecting-, and binding 
ourselves to, the elements and creatures. Whereas, by the 
advice of the Council of Nicene, we ought to lift up our minds 
by faith, and, leaving these inferior and earthly things, there 
seek it where the Sun of righteousness ever shineth. Take 
then this lesson, O thou that art desirous of this table, of 
Emissenus, a godly father ; that, when thou goest up to the 
reverend communion, to be satisfied with spiritual meats, thou 
look up with faith upon the holy body and blood of thy God; 
thou marvel with reverence ; thou touch it with thy mind ; 
thou receive it with the hand of thy heart ; and thou take it 
fully with thy inward man. 

Thus we see, beloved, that resorting to this table, we must 
pluck up all the roots of infidelity, all distrust in God's pro- 
mises, that we make ourselves living members of Christ's body. 
For the unbelievers and faithless cannot feed upon that pre- 
cious body. Whereas the faithful have their life, their abiding 
in him, their union, and as it were their incorporation with 
him. W'herefore, let us prove and try ourselves unfeign- 
edly — without flattering ourselves — whether we be plants of 
the fruitful Olive, living branches of the true Vine, members 
indeed of Christ's mystical body ; whether God hath purified 
our hearts by faith, to the sincere acknowledging of his Gos- 
pel, and embracing of his mercies in Christ Jesus ; so that at 
this his table we receive not only the outward sacrament, but 
the spiritual thing also ; not the figure, but the truth ; not the 
shadow only, but the body ; not to death, but to life ; not to 
destruction, but to salvation. Which God grant us to do, 
through the merits of our Lord and Saviour : to whom be all 
honour and glory for ever. Amen, 



THE SECOND PART OF THE HOMILY OF THE WOR- 
THY RECEIVING AND REVERENT ESTEEMING OF 
THE SACRAMENT OF THE BODY AND BLOOD OF 
CHRIST. 

In the Homily of late rehearsed unto you, ye have heard, 
good people, why it pleased our Saviour Christ to institute 
that heavenly memory of his death and passion ; and that 



203 



THE SECOND PART OF THE 



every one of us ought to celebrate tlie same at liis table, in 
our own persons, and not by other. 

You have heard also, whh what estimation and knowledge 
of so high mysteries we ought to resort thither. You have 
heard with what constant faith we should clothe and deck 
ourselves, that we might be fit and decent partakers of that 
celestial food. 

Xow folio weth the third thing, necessary' in hun that would 
not eat of this bread nor drink of this cup unworthilv ; which 
is, newness of life, and godliness of conversation. For new- 
ness of life as fruits of faith are required in the partakers of 
this table, we may learn by the eating of the t}-pical Lamb ; 
whereunto no man was admitted, but he that was a Jew, that 
was circumcised, that was before sanctified. Yea, St. Paul 
testifieth, that although the people were partakers of the Sa- 
craments under Moses, yet for that some of them were still 
worshippers of images, whoremongers, tempters of Christ- 
murmurers, and coveting after e^il things, God overthrew 
those in the wilderness, and that for our example :^ that is, 
that we Christians should take heed we resort unto our Sacra- 
ments with holiness of life, not trusting in the outward receiv- 
ing of them, and infected with corrupt and uncharitable man- 
ners. For this sentence of God must always be justified : I 
will have mercy, and not sacrifice. ^ Wherefore, saith Basil, 
it behoveth him that cometh to the Body and Blood of Christ, 
in commemoration of him tiiat died and rose again, not only 
to be pure from all filthiness of the flesh and spirit, lest he eat 
and drink his own condemnation ; but also to show out evi- 
dently a memory- of him that died and rose again for us. in 
this point, that he be mortified to sin and the world, to live 
now to God in Christ Jesus our Lord. So then we must 
shew outward testunony, in following the signification of 
Christ's death ; amongst the which this is not esteemed least, 
to render thanks to Ahnighrv- God for all his benefits, briefly 
comprised in the death, passion, and resurrection of his dearly 
beloved Son. The which thing because we ought chiefly at 
this table to solemnize, the godly Fathers named it Eucha- 
ristia, that is, thanksgiving : as if they should have said, Xow 
above all other times ye ought to laud and praise God. iS ow 
may you behold the matter, the cause, the beginning, and the 
end of all thanksgiving. Xow. if you slack, ye shew your- 
selves most unthankful, and that no other benefit can ever stir 



1 1 Cor. i. 1-12. 



2 Hose a vi. 6 ; Matt. xii. 7, 



SERMON CONCERNING THE SACRAMENT. 203 

you to thank God, who so little regard here so many, so won- 
derful, and so profitable benefits. Seeing then that the name 
and thing itself doth monish us of thanks, let us, as St. Paul 
saith, ofi'er always to God the host or sacrifice of praise by 
Christ, that is, the fruit of the lips^ which confess his name. 
For, as David singeth. He that ofiereth to God thanks and 
praise, honoureth him.^ But how few be there of thankful 
persons in comparison to the unthankful ! Lo, ten lepers in 
the Gospel were healed, and but one only returned to give 
thanks for his health.^ . Yea, happy it were, if among forty 
communicants we could see two unfeignedly give thanks. So 
unkind we be, so oblivious we be, so proud beggars we be, 
that partly we care not for our own commodity, partly we 
know not our duty to God, and chiefly we will not confess 
all that we receive. Yea, and if we be forced by God's 
power to do it, yet we handle it so coldly, so drily, that our 
lips praise him, but our hearts dispraise him ; our tongues 
bless him, but our life curseth him ; our words worship him, 
but our works dishonour him. O let us, therefore, learn to 
give God here thanks aright, and so to agnize his exceeding 
graces poured upon us, that they being shut up in the trea- 
sure-house of our heart, may, in due time and season, in 
our life and conversation appear to the glorifying of his holy 
Name. 

Furthermore, for newness of life, it is to be noted that St. 
Paul writeth, That we being many, are one bread and one 
body; for all be partakers of one bread:* declaring thereby 
not only our communion with Christ, but that unity also, 
wherein they that eat at this table should be knit together. 
For by dissension, vain-glory, ambition, strife, envying, con- 
tempt, hatred, or malice, they should not be dissevered ; but 
so joined by the bond of love in one mystical body, as the 
corns of that bread in one loaf. In respect of which strait 
knot of charity, the true Christians in the primitive church 
called this supper, Love. As if they should say. None ought 
to sit down there, that were out of love and charity, who bare 
grudge and vengeance in his heart, who also did not profess 
his kind affection by some charitable relief for some part of 
the congregation. And this was their practice. heavenly 
banquet then so used ! O godly guests, who so esteemed this 
feast ! But, O wretched creatures that we be at these days, 
who be without reconciliation of our brethren whom we have 



» Heb. xiii. 15. 2 pg. 1. 23. » L^ke xvii. 17. 1 Cor. x. 17 



204 



THE SECOND PART OF THE 



offended, without satisfying them whom we have caused to 
fall, without any kind of thought or compassion toward them 
whom we might easily reUeve, without any conscience of 
slander, disdain, misreport, division, rancour, or inward bitter- 
ness. Yea, being accumbered with the cloaked hatred of 
Cain,i with the long-coloured malice of Esau,^ with the dis- 
sembled falsehood of Joab,^ dare ye presume to come up to 
these sacred and fearful mysteries ? O man, whither rushest 
thou unadvisedly ^ It is a table of peace, and thou art ready 
to fight. It is a table of singleness, and thou art imagining 
mischief It is a table of quietness, and thou art given to 
debate. It is a table of pity, and thou art unmerciful. Dost 
thou neither fear God, the maker of this feast ; nor reverence 
his Christ, the refection and meat ; nor regardest his spouse, 
his well-beloved guest; nor weighest thine own conscience, 
which is sometime thine inward accuser? 

Wherefore, O man, tender thine own salvation ; examine 
and try thy good-will and love towards the children of God, 
the members of Christ, the heirs of the heavenly heritage ; 
yea, towards the image of God, the excellent creature thine 
own soul. If thou have offended ; now be reconciled. If thou 
have caused any to stumble in the way of God; now set them 
up again. If thou have disquieted thy brother ; now pacify 
him. If thou have wronged him ; now relieve him. If thou 
have defrauded him ; now restore to him. If thou have 
nourished spite ; now embrace friendship. If thou have fos- 
tered hatred and malice; now openly shew thy love and 
and charity ; yea, be prest and ready to procure thy neigh- 
bour's health of soul, wealth, commodity, and pleasure, as 
thine own. Deserve not the heavy and dreadful burthen of 
God's displeasure for thine evil will towards thy neighbour, 
so unreverently to approach to this table of the Lord. 

Last of all : as there is here the mystery of peace, and the 
Sacrament of Christian society, whereby we understand what 
sincere love ought to be betwixt the true communicants ; so 
here be the tokens of pureness and innocency of life, whereby 
we may perceive that we ought to purge our own soul from 
all uncleanness, iniquity, and wickedness; lest when we 
receive the mystical bread, as Origen saith, we eat it in an 
unclean place, that is, in a soul defiled and polluted with sin. 
In Moses's law, the man that did eat of the sacrifice of thanks- 
giving, with his uncleanness upon him, should be destroyed 



^ Gen. iv. 8. 2 Gen. xxvii. 41. 3 2 Sam, iii. 27. 



SERMON CONCERNING THE SACRAMENT. 205 

from his people. And shall we think that the wicked and 
sinful person shall be excusable at the table of the Lord ? We 
both read in St. Paul, that the church of Corinth was scourged 
of the Lord, for misusing the Lord's Supper ;^ and we may 
plainly see Christ's church these many years miserably vexed 
and oppressed, for the horrible profanation of the same. 

Wherefore let us all, universal and singular, behold our 
own manners and lives, to amend them. Yea, now at least, 
let us call ourselves to an account ; that it may grieve us of 
our former evil conversation, that we may hate sin, that we 
may sorrow and mourn for our offences, that we may with 
tears pour them out before God, that we may with sure trust 
desire and crave the salve of his mercy, bought and purchased 
with the blood of his dearly beloved Son Jesus Christ, to heal 
our deadly wounds withal. For surely, if we do not with 
earnest repentance cleanse the hlthy stomach of our soul, it 
must needs come to pass, that, as wholesome meat received 
into a raw stomach corrupteth and marreth all, and is the 
cause of further sickness; so shall we eat this wholesome 
bread, and drink this cup, to our eternal destruction. Thus 
we, and not other, must thoroughly examine, and not lightly 
look over, ourselves, not other men ; our own conscience, not 
other men's lives : which we ought to do uprightly, truly, and 
with just correction. O, saith Chrysostom, let no Judas resort 
to this table, let no covetous person approach. If any be a 
disciple, let him be present. For Christ saith. With my dis- 
ciples I make my passover.^ Why cried the Deacon in the 
primitive church. If any be holy, let him draw near ? Why 
did they celebrate these mysteries, the choir-door being shut ? 
Why were the public penitents and learners in religion com- 
manded at this time to avoid ? W as it not because this table 
received no unholy, unclean, or sinful guests ? Wherefore, if 
servants dare not to presume to an earthly master's table, 
whom they have offended, let us take heed we come not with 
our sins unexamined into this presence of our Lord and Judge. 
If they be worthy blame, which kiss the Prince's hand with a 
filthy and unclean mouth, shalt thou be blameless, which with 
a stinking soul, full of covetousness, fornication, drunkenness, 
pride, full of wretched cogitations and thoughts, dost breathe 
out iniquity and uncleanness on the bread and cup of the 
Lord? 

Thus have you heard, how you should come reverently and 



i 1 Cor. xi. 29, 30. ^ ^att. xxvi. 18. 

18 



206 SERMON CONCERNING THE SACRAMENT. 

decently to the table of the Lord ; having the knowledge, out 
ol his word, of the thing itself and the fruits thereof; biinW 
a true and constant faith— the root and well-spring of aU new- 
ness of life— as well in praising God and loving our neighbour 
as purging our own conscience from filthiness. So that, neither 
the Ignorance of the thing shall cause us to ontemn it, nor 
unfaithfulness make us void of fruit, nor sin and iniquity pro- 
cure us God's plagues: but shall by faith, in knowledge and 
aniendment of life in faith, be here so united to Christ our 
Head m his mysteries, to our comfort, that after we shall have 
lull iruition of him indeed, to our everlasting joy and eternal 
life: to the which He bring us that died for us, and redeemed 
us, Jesus Christ the righteous: to whom, with the Father and 
the Holy Ghost, one true and eternal God, be all praise, ho- 
nour, and dominion, for ever. Amen 



AN HOMILY 



CONCERNING THE 

COMING DOWN OF THE HOLY GHOST, AND THE MANIFOLD 
GIFTS OF THE SAME. 

FOR WHITSUNDAY. 

Before we come to the declaration of the great and mani- 
fold gifts of the Holy Ghost, Avherewith the church of God 
hath been evermore replenished ; it shall first be needful 
briefly to expound unto you, whereof this feast of Pentecost, 
or Whitsuntide, had his first beginning. You shall therefore 
understand, that the feast of Pentecost was always kept the 
fiftieth day after Easter ; a great and solemn feast among the 
Jews, wherein they did celebrate the memorial of their de- 
liverance out of Egypt, and also the memorial of the publish- 
inor of the Law, which was given unto them in the mount 
Sinai upon that day. It was first ordained and commanded 
to be kept holv, not by any mortal man. but by the mouth of 
the Lord himself ; as we read in Levit. xxiii. and Deut. xvi.^ 
The place appointed for the observation thereof was Jem- 
salem ; where was great recourse of people from all parts of 
the world : as may well appear in the second chapter of the 
Acts, wherein mention is made of Parthians, ^ledes, Elamites, 
inhabiters of ^Mesopotamia, inhabiters of Jewry, Cappadocia, 
Pontus, Asia, Phrygia, Pamphilia, and divers other such 
places f whereby we may also partly gather, what great and 
royal solemnity was commonly used in that feast. 

Now, as this was given in commandment to the Jews in 
the old Law, so did our Saviour Christ, as it were, confirm 
the same in the time of the Gospel ; ordaining, after a sort, 
a new Pentecost for his Disciples ; namely, when he sent 
down the Holv Ghost visibly in form of cloven tongues like 
fire, and grave themi poAver to speak in such sort, that every 
one might hear them, and also understand them in his own 



1 Deut. xxiii. 16j Deut. xvi» 9. 2 ^cts ii. 1, 9-12. 

(207) 



208 



THE FIRST PART OF THE 



language.! Which miracle, that it might be had in perpetual 
remembrance, the Church hath thought good to solemnize and 
keep holy this day, commonly called Whitsunday. 

And here is to be noted, that, as the Law was dven to 
the Jews in the mount Sinai, the fiftieth day after ^Easter • 
so was the preaching of the Gospel, through the mirfity 
power of the Holy Ghost, given to the Apostles in the mount 
Sion, the fiftieth day after Easter. And hereof this feast hath 
his name, to be called Pentecost, even of the number of the 
days. For, as St. Luke writeth in the Acts of the Apostles 
when fifty days were come to an end, the Disciples beinj 
all together with one accord in one place, the Holy Ghost 
came suddenly among them, and sat upon each of them, like 
as It had been cloven tongues of fire.^ Which thing was 
undoubtedly done, to teach the Apostles, and all other men, 
that It IS he which giveth eloquence and utterance in preach- 
ing the Gospel; that it is he which openeth the mouth to 
declare the mighty works of God ; that it is he which engen- 
dereth a burning zeal towards God's word ; and giveth all 
men a tongue, yea, a fiery tongue ; so that they may boldly 
and cheerfully profess the truth in the face of the whole 
world ; as Isaiah was endued with this spirit. The Lord, 
saith Isaiah, gave me a learned and a skilful tongue, so that I 
might know to raise up them that are fallen with the word.^ 
The Prophet David crieth to have this gift, sayin^-, Open 
thou my lips, O Lord, and my mouth shall shew forth thy 
praise.4 For our Saviour Christ also in the Gospel saith to 
his Disciples, It is not you that speak, but the Spirit of your 
F ather which is within you.^ All which testimonies of Holy 
Scripture do sufiiciently declare, that the mystery in the 
tongues betokeneth the preaching of the Gospel, and the open 
confession of the Christian faith, in all them that are possessed 
with the Holy Ghost. So that, if any man be a dumb Chris- 
tian—not professing his faith openly, but cloaking and colour- 
ing himself for fear of danger in time to come— he giveth 
men occasion, justly, and with good conscience, to doubt lest 
he have not the grace of the Holy Ghost within him, because 
he is tongue-tied, and doth not speak. 

Thus, then, have ye heard the first institution of this feast 
of Pentecost, or Whitsuntide, as well in the old law among 
the Jews, as also in the time of the Gospel among the Chris- 
tians. Now let us consider what the Holy Ghost is, and 



1 Acts ii. 1-9. 2 Acts ii. 1-4. 3 isa. ]. 4. 4 pg. jj. 5 Matt. x. 20. 



SERMON FOR WHITSUNDAY. 



209 



how, consequently, he worketh his miraculous work towards 
mankind. 

The Holy Ghost is a spiritual and divine substance, the 
Third Person in the Deity, distinct from the Father and the 
Son, and yet proceeding from them both. Which thing to be 
true, both the creed of Athanasius beareth witness, and may 
be also easily proved by most plain testimonies of God's holy 
word. When Christ was baptized of John in the river Jor- 
dan, we read that the Holy Ghost came down in form of a 
dove ; and that the Father thundered from heaven, saying, 
This is my dear, and well-beloved Son, in whom I am well 
pleased.^ Where note three divers and distinct persons, the 
Father, the Son, and the Holy Ghost ; which all notwith- 
standing are not three Gods, but one God. Likewise, when 
Christ did first institute and ordain the sacrament of baptism, 
he sent his Disciples into the whole world, willing them to 
baptize all nations, in the name of the Father, the Son, and 
the Holy Ghost.^ And in another place he saith, I will pray 
unto my Father, and he shall give you another Comforter.^ 
Again, When the Comforter shall come, whom I will send 
from my Father, &;c.* These, and such other places of the 
New Testament do so plainly and evidently confirm the dis- 
tinction of the Holy Ghost from the other persons in the 
Trinity, that no man possibly can doubt thereof, unless he 
will blaspheme the everlasting truth of God's word. As for 
his proper nature and substance, it is altogether one with God 
the Father, and God the Son ; that is to say, spiritual, eternal, 
uncreated, incomprehensible, almighty ; to be short, he is even 
God and Lord everlasting. Therefore he is called the Spirit 
of the Father ; therefore he is said to proceed from the Father 
and the Son ; and therefore he was equally joined with them 
in the commission, that the Apostles had, to baptize all nations. 

But, that this may appear more sensibly to the eyes of all 
men, it shall be requisite to come to the other part, namely, to 
the wonderful and heavenly works of the Holy Ghost ; which 
plainly declare unto the world his mighty and divine power. 

First, it is evident that he did wonderfully govern and direct 
the hearts of the Patriarchs and Prophets in the old time ; 
illuminating their minds with the knowledge of the true Mes- 
sias, and giving them utterance to prophesy of things that 
should come to pass long time after. For, as St. Peter wit- 
nesseth, the prophecy came not in old time by the will of 



1 Matt. iii. 17. 2 Matt, xxviii. 19. 3 John xiv. 16. ^ John xv. 26. 

18* 



210 



THE FIRST PART OF THE 



man ; but the holy men of God spake as thev were moved 
inwardly by the Holy Ghost.^ And of Zaciiarv the High 
Priest It is said in the Gospel, that he bemg hill of the Holy 
Ghost, prophesied and praised God.^ So did also Simeon, 
Anna, Mary, and divers other, to the gxeat wonder and admi- 
ration of all men. 

Moreover, was not the Holy Ghost a mi^htv worker in 
the conception and the nativity- of Christ our^ Saviour ? St. 
Matthew saith. that the blessed Virgin was found with child 
of the Holy Ghost, before Joseph and she came toffether.^ 
And the Angel Gabriel did expresslv teU her, that it "should 
so come to pass, sayinof, The Holv Ghost shall come upon 
thee, and the power of the :\Iost Hi^h shaU overshadow thee.^ 
A marvellous matter, that a woman should conceive and bear 
a child without the knowledo-e of man ! 

But where the Holy Ghost worketh, there nothing is un- 
possible : as may farther also appear bv the inward regene- 
ration and sanctiiication of mankmd. When Christ said to 
Nicodemus, Unless a man be bom anew, of water and the 
Spint, he cannot enter into the kmgdom of God. he was 
greatly amazed in his mind, and began to reason with Christ, 
demanding how a man might be bom which was old ? Can 
he enter, saith he. into his mother's womb ao-ain, and so be 
born anew P Behold a lively pattern of a fleshlv and carnal 
man ! He had Hide or no mteUi^ence of the Holv Ghost ; 
and. therefore, he goeth bluntly to work, and asketh how 
tliis thmg were possible to be true. Whereas, otherwise, if 
he had known the great power of the Holy Ghost in this 
behalt. that it is he which inwardly worketh the regeneration 
and new birth of mankmd, he woiild never have marvelled at 
Christ's words, but would have rather taken occasion thereby 
to praise and glorify God. For, as there are three several 
and sundiy persons in the Deitv- ; so have thev three several 
and sundiy offices proper unto 'each of them : "The Father to 
create, the Son to redeem, the Holv Ghost to sanctin- and 
regenerate. Whereof the last, the more it is hid from our 
understanding, die more it ought to move all men to wonder 
at the secret and imshT}- working of God's Holv Spirit, which 
IS within us. For it is the Holy Ghost, and no other thine, 
that doih quicken the minds of men. stirring: up g-ood and 
godly motions in their hearts, which are aoreeable to the will 



1 Q Pet. i. '21. 
^ Luke i. 35. 



- Luke i. 6, 7. 3 yio^n^ i 13, 

^ John iii. 3, 4. 



SERMON FOR WHITSUNDAY. 



211 



and commandment of God, such as otherwise of their own 
crooked and perverse nature they should never have. That 
which is born of the flesh, saith Christ, is flesh, and that 
which is born of the Spirit is spirit.^ As who should say, 
Man of his own nature is fleshly and carnal, corrupt and 
naught, sinful and disobedient to God, without any spark of 
goodness in him, without any virtuous or godly motion, only 
given to evil thoughts and wicked deeds. As for the works 
of the Spirit, the fruits of faith, charitable and godly motions — 
if he have any at all in him — they proceed only of the Holy 
Ghost ; who is the only worker of our sanctification, and 
maketh us new men in Christ Jesus. Did not God's Holy 
Spirit miraculously work in the child David, when of a poor 
shepherd^ he became a princely Prophet ? Did not God's 
Hoh' Spirit miraculously work in Matthew, sitting at the 
receipt of custom,^ when of a proud publican he became an 
humble and lowly Evangelist ? And who can choose but 
marvel to consider, that Peter should become, of a simple 
fisher, a chief and mig^hty Apostle ? Paul, of a cruel and 
bloody persecutor, a faithful disciple of Christ, to teach the 
Gentiles ? Such is the power of the Holy Ghost to regene- 
rate men, and as it were to bring them forth anew, so that 
they shall be nothing like the men that they were before. 

Neither doth he think it sufficient inwardly to work the 
spiritual and new birth of man, unless he do also dwell and 
abide in him. Know ye not, saith St. Paul, that ye are the 
temple of God, and that his Spirit dwelleth in you ?^ Know 
ye not that your bodies are the temples of the Holy Ghost, 
which is within you ?^ Again he saith, You are not in the 
flesh, but in the Spirit.^ For why ? The Spirit of God 
dwelleth in you. To this agreeth the doctrine of St. John, 
writing on this wise : The anointing which ye have received — 
he meaneth the Holy Ghost — dv»^elleth in you.^ And the 
doctrine of Peter saith the same, who hath these words : The 
Spirit of glory and of God resteth upon you.^ O what com- 
fort is this to the heart of a true Christian, to think that the 
Holy Ghost dwelleth within him ! If God be with us, as the 
Apostle saith, who can be against us?^ 

O but how shall I know that the Holy Ghost is within 
me ? some man perchance will say. 



1 John iii. 6. 
4 1 Cor. iii. 16. 
7 1 John u. 27. 



2 1 Sam. xyii. 12, 15. 
5 1 Cor. vi. 19. 
8 1 Pet. iv. 14. 



3 Matt. ix. 9. 
6 Rom. viii. 9. 
9 Rom. viii. 31. 



212 



THE FIRST PART OF THE 



Forsooth, as the tree is known by his fruit,i so is also the 
Holy Ghost. The fruits of the Holy Ghost, according- to the 
mind of St. Paul, are these: Love, joy, peace, long-suffering, 
gentleness, goodness, faithfulness, meekness, temperance, &c.^ 
Contrariwise, the deeds of the fxesh are these : Adultery, for- 
nication, uncleanness, wantonness, idolatry, witchcraft, hatred, 
debate, emulation, wrath, contention, sedition, heresy, envy' 
murder, drunkenness, gluttony, and such like.s Here is now 
that glass, wherein thou must behold thyself, and discern 
whether thou have the Holy Ghost within thee, or the spirit 
of the flesh. If thou see that thy works be virtuous and good, 
consonant to the prescript rule of God's word, savouring and 
tasting not of the flesh, but of the Spirit ; then assure thyself 
that thou art endued with the Holy Ghost : otherwise, in think- 
ing well of thyself, thou dost nothing else but deceive thyself. 

The Holy Ghost doth always declare himself by his fruit- 
ful and gracious gifts ; namely, by the word of wisdom ; by 
the word of knowledge, which is the understanding of the 
Scriptures ; by faith ; in doing of miracles ; by healing them 
that are diseased ; by prophecy, which is the declaration of 
God's mysteries; by discerning of spirits; diversities of 
tongues ; interpretation of tongues ; and so forth.^ AH which 
gifts, as they proceed from one Spirit, and are severally given 
to man according to the measurable distribution of the Holy 
Ghost ;5 even so do they bring men, and not without good 
cause, into a wonderful admiration of God's divine power. 

Who will not marvel at that which is written in the Acts 
of the Apostles, to hear their bold confession before the council 
at Jerusalem ;6 and to consider that they went away with joy 
and gladness, rejoicing that they were counted worthy to suffer 
rebukes and checks for the name and faith of Jesus Christ V 
This was the mighty work of the Holy Ghost; who, because 
he giveth patience and joyfulness of heart in temptation and 
affliction, hath therefore worthily obtained this name in Holy 
Scripture, to be called a Comforter. 

Who will not also marvel to read the learned and heavenly 
sermons of Peter and the other Disciples ; considering that 
they were never brought up in school of learning, but called 
even from their nets, to supply the rooms of Apostles? 
This was likewise the mighty work of the Holy Ghost ; who, 



1 Matt. xii. 33. 2 Gal. v. 22, 23. 3 Gal. v. 19-22. 

4 1 Cor. xii. 7-11. 5 1 Cor. xii. 11. 6 Acts v. 29-33. 

7 Acts V. 41. 



SERMON FOR WHITSUNDAY. 



213 



because he doth instruct the hearts of the simple in the true 
knowledge of God and his holy word, is most justly termed 
by this name and title, to be the Spirit of Truth, ^ Eusebius, 
in his Ecclesiastical History, telleth a strange story of a cer- 
tain learned and subtile Philosopher; who, being an extreme 
adversary to Christ and his doctrine, could by no kind of 
learning be converted to the faith, but was able to withstand 
all the arguments, that could be brought against him, with little 
or no labour. At length there started up a poor simple man, 
of small wit and less knowledge, one that was reputed among 
the learned as an idiot, and he, on God's name, would needs 
take in hand to dispute with this proud Philosopher. The 
Bishops and other learned men, standing by, were marvel- 
lously abashed at the matter, thmking that by his doings they 
should be all confounded, and put to open shame. He not- 
withstanding goeth on ; and, beginning in the name of the 
Lord Jesus, brought the Philosopher to such point in the 
end, contrary to all men's expectation, that he could not 
choose but acknowledge the power of God in his words, and 
to give place to the truth. Was not this a miraculous work, 
that one silly soul, of no learning, should do that which many 
Bishops of great knowledge and understanding were never 
able to bring to pass ? So true is the saying of Bede : Where 
the Holy Ghost doth instruct and teach, there is no delay at 
all in learning. 

iVIuch more might here be spoken of the manifold gifts and 
graces of the Holy Ghost, most excellent and wonderful in 
our eyes : but to make a long discourse through all, the short- 
ness of time will not serve. And seeing ye have heard the 
chiefest, ye may easily conceive and judge of the rest. 

Now were it expedient to discuss this question ; Whether 
all they, which boast and brag that they have the Holy Ghost, 
do truly challenge this unto themselves, or no ? Yv^hich doubt, 
because it is necessary and profitable, shall, God willing, be 
dissolved in the next part of this Homily. In the mean season, 
let us — as we are most bound — give hearty thanks to God the 
Father, and his Son Jesus Christ, for sending down this Com- 
forter into the Avorld ; humbly beseeching him so to work in 
our hearts by the power of his Holy Spirit, that we, being 
reoenerate and newly born again in all goodness, righteous- 
ness, sobriety, and truth, may in the end be made partakers 



^ John xiv. 17. 



5514 



THE SECOND PART OF THE 



of everlasting life in his heavenly kingdom, through Jesus 
Christ our Lord and Saviourc Jimtn* 



THE SECOND PART OF THE HOMILY CONCERNING 
THE HOLY ghost; DISSOLVING THIS DOUBT, 
WHETHER ALL MEN RIGHTLY CHALLENGE TO 
THEMSELVES THE HOLY GHOST, OR NO. 

Our Saviour Christ, departing out of the world unto his 
Father, promised his disciples to send down another Com- 
forter, that should continue with them for ever,^ and direct 
them into all truth.^ Which thing to be faithfully and tiTilv 
performed, the Scripuires do sufficiently bear witness. Nei- 
ther must we think that this Comforter was either promised, 
or else given, ,only to the Aposdes, but also to the universal 
church of Christ, dispersed through the whole world. For, 
unless the Holy Ghost had been always present, governing 
and preserving the church from the beginning, it could never 
have sustained so many and great brunts of affliction and per- 
secution, with so litde damage and harm as it hath. And the 
words of Christ are most plain in this behalf, saying, that the 
Spirit of truth should abide with them for ever \^ that he 
would be with them always — he meaneth bv grace, virtue, 
and power — even to the world's end.-^ Also in the prayer 
that he made to his Father a little before his death, he maketh 
intercession, not only for himself and his Aposdes, but indif- 
ferendy for all them that should believe in him through their 
words ;5 that is to wit, for his whole church. Again, St. Paul 
saith. If any man have not the Spirit of Christ, the same is 
not his.s^ Also in the M'ords following: We have received 
the Spirit of adopdon, whereby we cry, Abba, Father.^ 
Herebv then it is evident and^ plain to* all men, that the 
Holy Ghost was given, not only to the Apostles, but also to 
the whole body of Christ's congiTgation ; although not in hke 
form and majesty as he came down at the feast of Pentecost, 
But now herein standeth the controversy : Whether all men 



1 John xiv. 16. 2 joi^ xvi. 13. s John xiv. 16. 4 ^i^tt. xxviii, 20. 
5 John xvii. 20. ^ Rom. viii. 9. ' Rom. viH. 15. 



SERMON FOR ^VHITSrXDAY. 



215 



do justly arro2:ate to themselves the Holy Ghost, or no ? The 
Bishops of Rjiiie have for a long tmie made a sore challenge 
thereunto, reasonmg for themselves after tliis sort. The Holv 
Ghost, sjy ihey, was promised to the church, and never for- 
saketh the church. But we are the chief heads and the prin- 
cipal part of the church : therefore we have the Holy Ghost 
for ever; and whatsoever things we decree are undoubted 
verities, and oracles of the Holv Ghost. 

That ye may perceive the weakness of this argument, it is 
needful to teach you, first, what the ti'ue church of Christ is ; 
and then to confer the Church of Rome therewith, to discern 
how well they agree tocfether. 

The true church is an universal congregation or fellowship 
of Cxod's faithful and elect people, built upon the foundanon 
of the Apostles and Prophets, Jesus Christ himself beino- the 
head corner-stone.^ And it hath always three notes or marks, 
whereby it is known : Pure and sound doctrine ; The sacra- 
ments ministered according to Christ's holy institution ; And 
the right use of ecclesiastical discipline. This description of 
the church is agreeable both to the Scriptures of God, and 
also to the doctrine of the ancient Fathers ; so that none may 
justly find fault therewith. 

Now, if you will compare this with the Church of Rome — 
not as it was in the beginning, but as it is at present, and hath 
been for the space of nine hundred years and odd^ — vou shall 
well perceive the state thereof to be so far wide from the na- 
ture of the true church, that nothing can be more. For, nei- 
ther are they built upon the foundation of the Aposdes and 
Prophets, retaining the sound and pure doctrine of Christ 
Jesus ; neither yet do they order the sacraments, or else the 
ecclesiastical keys, in such sort as he did first institute and 
ordain them : but have so intermingled their own traditions 
and inventions, by chopping and changing, by addins" and 
plucking away, that now they may seem to be converted into 
a new guise. Christ commended to his church a sacrament 
of his body and blood : they have changed it into a sacritice 
for the quick and the dead. Christ did minister to his Apos- 
tles, and the Aposdes to other men indiiferendy, under both 
kinds : they have robbed the lay people of the cup, saving, 
that for them one kind is sufficient. Christ ordained no other 
element to be used in baptism^, but only water ; whereunto 
when the word is joined, it is made, as St. Augustine saith, a 



^ Ephes. ii. 20. 



216 



THE SECOND PART OF THE 



full and perfect sacrament ; they, being wiser in their own 
conceit than Christ, think it is not well nor orderly done, un- 
less they use conjuration, unless they hallow the water, unless 
there be oil, salt, spittle, tapers, and such other dumb ceremo- 
nies, serving to no use ; contrary to the plain rule of St. Paul, 
who willeth all things to be done in the church to edification.^ 
Christ ordained the authority of the keys to excommunicate 
notorious sinners, and to absolve them which are truly peni- 
tent : they abuse this power at their own pleasure, as well in 
cursing the godly with bell, book, and candle, as also in ab- 
solving the reprobate, which are known to be unworthy of 
any Christian society : whereof they that lust to see exam- 
ples, let them search their lives. To be short, look what our 
Saviour Christ pronounced of the Scribes and Pharisees in 
the Gospel : the same may be boldly and with safe conscience, 
pronounced of the Bishops of Rome ; namely, that they have 
forsaken, and daily do forsake, the commandments of God, to 
erect and set up their own constitutions. Which thing being 
true, as all they which have any light of God's word must 
needs confess^, we may well conclude, according to the rule 
of Augustine, that the Bishops of Rome and their adherents 
are not the true church of Christ, much less then to be taken 
as chief heads and rulers of the same. Whosoever, saith he, 
do dissent from the Scriptures concerning the head, although 
they be found in all places where the church is appointed, yet 
are they not in the church : a plain place, concluding directly 
against the Church of Rome. 

Where is now the Holy Ghost, which they so stoutly do 
claim to themselves ? Where is now the Spirit of truth, that 
will not suffer them in any wise to err ? If it be possible to 
be there, where the true church is not, then is it at Rome : 
otherwise it is but a vain brag, and nothing else. St. Paul, 
as ye have heard before, saith, If any man have not the Spirit 
of Christ, the same is not his.^ And, by turning the words, 
it may be truly said. If any man be not of Christ, the same 
hath not the Spirit. Now to discern who are truly his, and 
who not, we have this rule given us ; that his sheep do always 
hear his voice. ^ And St. John saith, He that is of God hear- 
eth God's word.^ Whereof it followeth, that the Popes, in 
not hearing Christ's voice, as they ought to do, but preferring 
their own decrees before the express word of God, do plainly 



* 1 Cor. xiv. 5. 2 Rom. viii. 9. ^ John x. 3. John viii. 47. 



SERMON FOR WHITSUNDAY. 



217 



argue to the world that they are not of Christ, nor yet pos- 
sessed with his Spirit. 

But here they will allege for themselves, that there are 
divers necessary points not expressed in Holy Scripture, 
which were left to the revelation of the Holy Ghost ; who 
being given to the church, according to Christ's promise,^ 
hath taught many things from time to time, which the Apos- 
tles could not then bear. 

To this we may easily answer by the plain words of Christ, 
teaching us that the proper office of the Holy Ghost is, not to 
institute and bring in new ordinances, contrary to his doctrine 
before taught ; but to expound and declare those things which 
he had before taught, so that they might be well and truly un- 
derstood. When the Holy Ghost, saith he, shall come, he 
shall lead you into all truth.^ What truth does he mean ? 
Any other than he himself had before expressed in his word ? 
No. For he saith, He shall take of mine, and shew unto you.^ 
Again, he shall bring you in remembrance of all things that I 
have told you.^ It is not then the duty and part of any Chris- 
tian, under pretence of the Holy Ghost, to bring in his own 
dreams and fantasies into the church : but he must diligently 
provide that his doctrine and decrees be aggreeable to Christ's 
holy Testament ; otherwise, in making the Holy Ghost the 
author thereof, he doth blaspheme and belie the Holy Ghost 
to his own condemnation. 

Now, to leave their doctrine, and to come to other points. 

What shall we think or judge of the Pope's intolerable 
pride ? The Scripture saith, that God resisteth the proud, and 
sheweth grace to the humbled Also it pronounceth them 
blessed which are poor in spirit ;6 promising that they which 
humble themselves shall be exalted. And Christ our Saviour 
willeth all his to learn of him, because he is humble and meek.^ 
As for pride, St. Gregory saith, it is the root of all mischief. 
And St. Augustine's judgnient is this, that it maketh men 
devils. Can any man then, which either hath or shall read 
the Popes' lives, justly say that they had the Holy Ghost 
within them ? First, as touching that they will be termed uni- 
versal Bishops and Heads of all Christian churches through 
the world: we have the judgment of Gregory expressly against 
them ; who, writing to Mauritius the Emperor, condemneth 



I John xvi. 17. 2 John xvi. 13. ^ John xvi. 15. 

4 John xiv. 26. 5 James iv. 6 ; 1 Pet. v. 5. « Matt. v. 3, 
Matt. xi. 29. 

19 



218 THE SECOND PART OF THE 

John, Bishop of Constantinople, in that behalf, callins- him 
the Fnnce of pride, Lucifer's successor, and the forerunner of 
Antichrist. St. Bernard also agreeing- thereunto, saith, What 
greater pnde can there be, than that one man should prefer 
his own judgment before the whole congregation, as though 
he only had the Spirit of God ? And Chrysostom oronounceth 
a terrible sentence against them ; affirming plainly, that who- 
soever seeketh to be chief in earth shall find confusion in hea- 
ven ; and that he, which striveth for the supremacy, shall not 
be reputed among the servants of Christ. Again he saith. To 
desire a good work, it is good ; but to covet the chief degree 
of honour, It is mere vanity. Do not these places sufficiently 
convince their outrageous pride, in usurping to themselves a 
superiority above all other, as weU Ministers and Bishops, as 
Kings also and Emperors. 

But, as the lion is known by his claws, so let us learn to 
know these men by their deeds. What shall we say of him 
that made the noble King Dandalus to be tied by the neck with 
a Cham and to lie flat down before his table, there to maw 
bones like a dpg ? Shall we think that he had God's Holy 
Spirit within him, and not rather the spirit of the devil ? Such 
a tyrant vvas Pope Clement the Sixth. What shall we say 
of him, that proudly and contemptuously trod Frederick the 
Emperor under his feet, applying the verse of the Psalm unto 
himself rhou shalt go upon the lion and the adder, the young 
lion and the dragon thou shalt tread under thy foot ?i Shall 
we say that he had God's Holy Spirit within him, and not 
rather the spirit of the devil ? Such a tyrant was Pope Alex- 
ander the Third. What shall we say of him, that armed and 
animated the son against the father, causing him to be taken 
and to be cruelly famished to death, contrary to the law both 
of God, and also of nature ? ShaU we say that he had God's 
Holy Spirit withm him, and not rather the Spirit of the devil ? 
Such a tyrant was Pope Pascal the Second. What shall we 
say of him, that came into his popedom like a fox, that rei<rned 
like a hon and died like a dog? Shall we say that he°had 
J ° , o ^' P'"* ''"^ I'ather the spirit of the 

devil ! Such a tyrant was Pope Boniface the Eighth. What 
shall we say of him, that made Henry the Emperor, with his 
wife and his young child, to stand at the gates of the city in 
the rough winter, bare footed and bare legged, only clothed in 
linsey woolsey, eating nothing from morning to night, and that 

' Ps. xci. 13. 



SERMON FOR WHITSUNDAY. 



219 



for the space of three days ? Shall we say that he had God's 
Holv Spirit within him, and not rather the spirit of the devil ? 
Such a tyrant was Pope Hildebrand ; most worthy to be 
called a fire-brand, if we shall term him as he hath best de- 
served. 

Many other examples might here be alleged ; as of Pope 
Joan the harlot, that was delivered of a child in the high 
street, going solemnly in procession ; of Pope Julius the 
Second, that wilfully cast St. Peter's keys into the river 
Tiberis ; of Pope Urban the Sixth, that caused five Cardinals 
to be put in sacks, and cruelly drowned ; of Pope Sergius the 
Third, that persecuted the dead body of Formosus his prede- 
cessor, when it had been buried eight years ; of Pope John, 
the fourteenth of that name, who having his enemy delivered 
into his hands, caused him first to be stripped stark naked, 
his beard to be shaven, and to be hanged up a whole day by 
the hair, then to be set upon an ass with his face backward 
toward the tail, to be carried round about the city in despite, 
to be miserably beaten with rods, last of all, to be thrust out 
of his country, and to be banished for ever. 

But to conclude, and make an end, ye shall briefly take this 
short lesson ; wheresoever ye find the spirit of arrogance and 
pride, the spirit of envy, hatred, contention, cruelty, murder, 
extortion, witchcraft, necromancy, &c., assure yourselves that 
there is the spirit of the devil, and not of God, albeit they 
pretend outwardly to the world never so much hoUness. For, 
as the Gospel teacheth us, the Spirit of Jesus is a good Spirit, 
an holy Spirit, a sweet Spirit, a lowly Spirit, a merciful Spi- 
rh, full of charity and love, full of forgiveness and pity, not 
rendering evil for evil, extremity for extremity, but overcom- 
ing evil with good, and remitting all ofi'ence even from the 
heart. According to which rule, if any man live uprightly, 
of him it may be safely pronounced, that he hath the Holy 
Ghost within him : if not, then it is a plain token that he doth 
usurp the name of the Holy Ghost in vain. 

Therefore, dearly beloved, according to the good counsel of 
St. John, Believe not every spirit, but first try them whether 
they be of God or no.^ Many shall come in my name, saith 
Christ, and shall transform themselves into Angels of hght, 
deceiving — if it be possible — the very elect.^ They shall 
come unto you in sheep's clothing, being inwardly cruel and 
ravening wolves. They shall have an outward shew of great 



1 1 John iv. 1. 2 Matt. xxiv. 5, 24; 2 Cor. xi. 14, 



220 



SECOND PART OF THE SERMON FOR WHITSUNDAY. 



holiness and mnocency of life, so that ve shall hardly or no- 
at aU discern them. But the rule that ^e must follow is this 
To judge them by their fruits.^ Which"if thev be wicked and 
naught, then it is unpossible that the tree of whom thev d-o- 
ceed should be good. Such were all the Popes and Prelates 
of Rome for the most part; as doth weU appear in the stor%- 
01 their lives; and, therefore, they are worthilv accounted 
among the number of false Prophets, and false Christs,^ which 
deceived^ the world a long while. The Lord of heaven and 
earth defend us from their tyrannv and pride : that thev never 
enter into his vineyard again, to the disturbance of his silly 
poor flock; but that they may be utterly confounded and pu't 
to flight in all parts of the world. And he, of his gi-eat mere v 
so work m all men's hearts, by the mighty power of the Hoh' 
l^host, that the comfortable Gospel of his Son Christ may be 
truly preached, truly received, and truly followed in all place- • 
to the beating down of sin, death, the'pope, the devil, and all 
the kingdom of Antichrist; that, the scattered and dispersed 
sheep being at length gathered into one fold, we may in the 
end rest all together in the bosom of Abraham, Isaac, and 
Jacob ; there to be partakers of eternal and everlasting life 
through the merits and death of Jesus Christ our Saviour' 
Jimen. 



I Matt. vii. 20. 



2 Mark xiii. 6 ; Luke xxi. 8. 



AN HOMILY 



AGAINST 

IDLENESS. 

Forasmuch as man, being not born to ease and rest, but to 
labour and travail, is by corruption of nature thro i^h sin so 
far degenerated and grown out of kind, that he take h idleiiess 
to be no evil at all, but rather a commendable t^^ins;. secmlv 
for those that be wealthy ; and therefore is greedilv embraced 
of most part of men, as agreeable to their sensual affection, 
and all labour and travail is diligently avoided, as a thing 
painful and repugnant to the pleasure of the flesh : it is neces- 
sary to be declared unto you, that by the ordinance of God, 
whicli he hath set in the nature of man, every one ought, in 
his lawful vocation and calling, to give himself to labour ; 
and that idleness, being repugnant to the same ordinance, is a 
grievous sin, and also, for the great inconveniences and mis- 
chiefs which spring thereof, an intolerable evil ; to the intent 
that, when ye understand the same, ye may diligently flee 
from it, and on the other part earnestly apply yourselves, 
every man in his vocation, to honest labour and business ; 
which as it is enjoined unto man by God's appointment, so 
it wanteth not his manifold blessings and sundry benefits. 

Almighty God, after that he had created man, put him into 
Paradise, that he might dress and keep it : but, when he had 
transgressed God's commandment, eating the fi'uit of the tree 
which was forbidden him. Almighty God, forthwith did cast 
him out of Paradise into this woful vale of misery ; enjoining 
him to labour the ground that he was taken out of, and to eat 
his bread in tlie sweat of his face all the days of his life.^ It 
is the appointment and will of God, that every man. during the 
time of this mortal and transitory life, should give himself to 
some honest and godly exercise and labour, and every one fol- 
low his own business, and to walk uprightly in his own calling. 
Man, saitli Job, is born to labour.^ And we are commanded 



1 Gen. iii. 17-24. 

19* 



2 Job V. 7. 
(221) 



222 



SERMON AGAINST IDLENESS. 



by Jesus Sirach not to hate painful works, neither husbandry, 
or other such mysteries of travail, which the Highest hath 
created.^ The Wise Man also exhorteth us to drink the 
waters of our own cistern, and of the rivers that run out of 
the midst of our own well f meaning thereby that we should 
live of our own labours, and not devour the labours of other. 
St. Paul hearing, that, among the Thessalonians there were 
certain that lived dissolutely and out of order, that is to say, 
which did not work, but were busy-bodies ; not getting their 
own living with their own travail, but eating other men's 
bread of free cost ; did command the said Thessalonians, not 
only to withdraw themselves, and abstain from the famihar 
company of such inordinate persons, but also that, if there were 
any such among them that would not labour, the same should 
not eat, nor have any living at other men's hands.^ Which 
doctrine of St. Paul, no doubt, is grounded upon the general 
ordinance of God, which is, that every man should labour ; 
and therefore it is to be obeyed- of all men, and no man can 
justly exempt himself from the same. 

But, when it is said, all men should labour, it is not so 
straightly meant, that all men should use handy labour : but, 
as there be divers sorts of labours, some of the mind, and 
some of the body, and some of both ; so every one — except, 
by reason of age, debility of body, or want of health, he be 
unapt to labour at all — ought, both for the getting of his own 
living honestly and for to profit others, in som.e kind of labour 
to exercise himself, according as the vocation, whereunto God 
hath called him, shall require. So that, whosoever doth good 
to the commonweal and society of men with his industry and 
labour — whether it be by governing the commonweal pubhcly, 
or by bearing public office or ministry, or by doing any com- 
mon necessary affairs of his country, or by giving counsel, or 
by teaching and instructing others, or by what other means 
soever he be occupied, so that a profit and benefit redound 
thereof unto others — the same person is not to be accounted 
idle, though he work no bodily labour; nor is to be denied 
his living, if he attend his vocation, though he work not with 
his hands. Bodily labour is not required of them, which, by 
reason of their vocation and office, are occupied in the labour 
of the mind, to the profit and help of others. 

St. Paul exhorteth Timothy to eschew and refuse idle 
widows, which go about from "^house to house, because they 



1 Ecclus. vii. 15. 2 Pj-q^. v. 15. s 2 Thess. iii. 10-13. 



SERMON AGAINST IDLENESS. 



223 



are not only idle, but prattlers also, and busy-bodies, speaking 
things which are not comely.^ The Prophet Ezekiel, de- 
claring what the sins of the city of Sodom were, reckoneth 
idleness to be one of the principal. The sins, saith he, of 
Sodom were these ; pride, fulness of meat, abundance and 
idleness ; these things had Sodom and her daughters,^ mean- 
ing the cities subject to her. The horrible and strange kind 
of destruction of that city, and all the country about the same, 
which was fire and brimstone raining from heaven, most mani- 
fesdy declareth what a grievous sin idleness is, and ought to 
admonish us to flee from the same, and embrace honest and 
godly labour. But, if we give ourselves to idleness and sloth, 
to lurking and loitering, to wilful wandering, and wasteful 
spending, never setthng ourselves to honest labour, but living 
like drone bees by the labours of other men, then do we break 
the Lord's commandment; we go astray from our vocation, 
and incur the danger of God's wrath and heavy displeasure, 
to our endless destruction, except by repentance we turn 
again unfeignedly unto God. 

The inconveniences and mischiefs that come of idleness, 
as well to man's body as to his soul, are more than can in 
short time be well rehearsed. Some we shall declare and 
open unto you ; that, by considering them, ye may the better 
with yourselves gather the rest. 

An idle hand, saith Solomon, maketh poor, but a quick 
labouring hand maketh rich.^ Again, He that tilleth his land 
shall have plenteousness of bread ; but he that floweth in idle- 
ness is a very fool, and shall have poverty enough,* Again, 
A slothful body will not go to plough for cold of the winter ; 
therefore shall he go a begging in summer, and have nothing.^ 
But what shall we need to stand much about the proving of 
this, that poverty followeth idleness ? We have too much ex- 
perience thereof — the thing is the more to be lamented — in 
this realm. For a great part of the beggary, that is among 
the poor, can be imputed to nothing so much as to idleness, 
and to the negligence of parents, which do not bring up their 
children either in good learning, honest labour, or some com- 
mendable occupation or trade, whereby, when they come to 
age, they might get their living. Daily experience also 
teacheth, that nothing is more an enemy or pernicious to the 



1 1 Tim. V. 13. 2 Ezek. xvi. 49. ^ p^-qv. x. 4. 

Prov. xxviii. 19 ; xii. 11. ^ Pro v. xx. 4. 



SER3I0X AGAIXST IDLENESS. 



"^°„'d'^";:r£S " --»»^ 

But these and such-like incommodities, albeit thev be ^reat 
and noisome vet because they concern chietlv Ae bodv^and 
external goods, they are not to be compared with the 

the"L^^s;^""'";,"'"' ^'^"^^ ^^^--^ h:p;en 

ine soul, wheieof we will recite some. Idleness is never 
alone but hath always a long tail of other vices ranSn" on 
which corrupt and infect the whole man after such or "tSal 
he IS made at length nothing else but a lump of sL S net 
Re J^^^- Sjrach brmgeth much evil and mffchief ' S ' 
Bernard calleth it the mother of aU evils, and stepda n' of a U 

;r;th;^av foTiT ^^^^ p^^^--^' - ^^4:' 

1 r A \ hell-fire. M here idleness is once received 
here the devil is always ready to set in his foot, and to p ant 

of mTn's1oT'1vr\' V "^''^^'^^^^S ^-^-^-n 

ot man s soul AT hich thing to be most true, we are plamlv 

taught m the thirteenth of Matthew; where it is said tKp 

enemy came while men were asleep and Tewed faught aS 

among the goocj wheat.^ In very deed, the best dm! tSa the 

to t'Tdle'Tb'' "'^t '''\ ^""^ be asleep tha i 

to sa^ , Idle ; then is he most busv in his work then dntV, ho 

theTwitr:!; r " *^ T^^ Perdmortfd^^h t 

forforJves ^ T? ?f ^™P^^^ li^-elv set be- 

HK- Z ti- Q ' ^"''^ ^^^'i-^ •• ^^-ho tarrvinff at home 

id]>, as the Scripture saith, at such times as other Kin^s 

LoS S^S'lrrt^""'^-- "'"^^^ to forsakf tl e 

sins in hi^ stb?^ ^''^ abominable 

sins in his sight, adultery- and murder.* The plagues that 
ensued these offences were horrible and grievouVS h mav 
easdy appear to them that will read the storv.^ I'noth'r ex! 
ample of Samson; M^ho, so long as he warred with the PW il. 
toes, enemies to the people of God, could never be taken or 
overcome ; but, after that he gave himself to ease and Slene- 

but aLw ^ tT'^fl' "'"'^ strumpet Dd i;: 

bu also a, taken of his enemies, and had his eves miserabh 
put out was put m prison, and compelled to grid Tn a 3 

f Aese't:".""'^ laughing-stock of h'ls enemieS ' 
It these two, who were so excellent men. so well-beloved 

• Ecclus. xxxiii. 27. 2 Matt. siii. 25. 3 2 Sam xi 1 

* 2 Sam. x«. 9. 5 o Sam rii 1 1 6 r j • 

-4 isam. xu. 11. 6 Judges xn. 1-26. 



SERMON AGAINST IDLENESS. 



225 



of God, so endued with singular and divine gifts — the one 
namely of prophecy, and the other of strength — and such men 
as never could by vexation, labour, or trouble, be overcome, 
were overthrown, and fell into grievous sins, by giving them- 
selves for a short time to ease and idleness, and so conse- 
quently incurred miserable plagues at the hands of God ; what 
sin, what mischief, what inconvenience and plague is not to be 
feared of them, which all their life long give themselves whohy 
to idleness and ease ? Let us not deceive ourselves, thinking 
little hurt to come of doing nothing ; for it is a true saying, 
When one doth nothing, he learneth to do evil. Let us there- 
fore always be doing of some honest work, that the devil may 
find us occupied. He himself is ever occupied, never idle, 
but walketh continually seeking to devour us. Let us resist 
him, with our diligent watching, in labour and in well-doing. 
For he, that diligendy exerciseth himself in honest business, 
is not easily catched in the devil's snare. 

When man through idleness, or for default of some honest 
occupation or trade to live upon, is brought to poverty and 
want of things necessary, we see how easily such a man is 
induced, for his gain, to lie, to pracdse how he may deceive 
his neighbour, to forswear himself, to bear false witness, and 
oftentimes to steal and murder, or to use some other ungodly 
mean to live wdthal : whereby not only his good name, honest 
reputation, and a good conscience, yea, his life is utterly lost, 
but also the great displeasure and wrath of God, with divers 
and sundry grievous plagues, are procured. 

Lo here the end of the idle and sluggish bodies, whose 
hands cannot away with honest labour : loss of name, fame, 
reputation, and life, here in this world, and, without the great 
mercy of God, the purchasing of everlasting destruction in the 
world to come. Have not all men then good cause to beware 
and take heed of idleness ; seeing they that embrace and fol- 
low it have commonly, of their pleasant idleness, sharp and 
sour displeasures ? 

Doubdess, good and godly men, weighing the great and 
manifold harms that come by idleness to a commonweal, have 
from time to time provided with all diligence, that sharp and 
severe law^s might be made for the correction and amendment 
of this evil. The Egyptians had a law, that every man should 
weekly bring his name to the chief rulers of the province, and 
therewithal declare what trade of life he used ; to the intent 
that idleness might be worthily punished, and diligent labour 
duly rewarded. The Athenians did chastise sluggish and 



226 



SERMON AGAINST IDLENESS. 



slothful people no less than they did heinous and grievous 
olienders, considering, as the truth is, that idleness causeth 
much mischief. The Areopadtes caUed every man to a strait 
account how he lived: and if they found any loiterers, that 
did not profit the commonweal by one means or other, they 
were driven out and banished, as unprofitable members that 
did only hurt and corrupt the body. And, in this realm of 
England, good and godly laws have been divers times made, 
that no idle vagabonds and loitering- runagates should be suf- 
fered to go from town to town, from place to place, without 
punishment : which neither serve God nor their Prince ; but 
devour the sweet fruits of other men's labour, being common 
liars, drunkards, swearers, thieves, whoremasters, and mur- 
derers, refusing all honest labour, and give themselves to 
nothing else but to invent and do mischief, y>^hereof they are 
more desirous and gi^eedy than is any lion of his prey. " 

To remedy this inconvenience, let all parents and others, 
which have the care and governance of youth, so bring them 
up either m good learning, labour, or some honest occupation 
or trade, whereby they may be able in time to come not only 
to sustain themselves competentiy, but also to reheve and sup- 
ply the necessity and want of others. And St. Paul saith. Let 
him that hath stolen steal no more, and he, that hath deceived 
others, or used unlawful ways to get his living, leave ofT the 
same ; and labour rather, working with his hands that thing 
which is good, that he may have that which is necessary for 
himself, and also be able to give unto others that stand in need 
of his help.^ 

The Prophet David thinketh him happy that Hveth upon 
his labour ; saying, When thou eatest the labours of thine 
hand, happy art thou, and well is thee.^ 

This happiness or blessing consisteth m these and such like 
points. First, it is the gift of God, as Solomon saith, when 
one eateth and drinketh, and receiveth good of his labour.^ 
Secondly, when one liveth of his own labour, so it be honest 
and good, he liveth of it with a good conscience ; and an up- 
rig-ht conscience is a treasure inestimable. Thirdly, he eateth 
his bread not with brawling and chiding, but with peace and 
quietness, when he quietiy laboureth for the same,'according 
to St. Paul's admonition. Fourthly, he is no man's bond- 
man for his meat sake, nor needeth not for that to hang upon 
the good will of other men ; but so liveth of his own, that he 

1 Ephes. iv. 28. 2 p^^. cxxviii. 2. 3 E^cles. ill. 13. 



SERMON AGAINST IDLENESS. 



2^7 



is able to give part to others. And, to conclude, the labouring 
man and his famity, whilst they are busily occupied in their 
labour, be free from many temptations and occasions of sin, 
which they that live in idleness are subject unto. 

And here ought artificers and labouring men, who be at 
wages for their work and labour, to consider their conscience 
to God, and their duty to their neighbour, lest they abuse their 
time in idleness, so defrauding them which be at charge both 
with great wages and dear commons. They be worse than 
idle men indeed, for that they seek to have wages for their 
loitering. It is less danger to God to be idle for no gain, than 
by idleness to win out of their neighbours' purses wages for 
that which is not deserved. It is true, that Almighty God is 
angry with such as do defraud the hired man of his wages ; 
the cry of that injury ascendeth up to God's ear for ven- 
geance. And as true it is, that the hired man, who useth deceit 
in his labour, is a thief before God. Let no man, saith St. 
Paul to the Thessalonians, subtilly beguile his brother; let 
him not defraud him in his business ; for the Lord is a revenger 
f such deceits.^ Whereupon he that will have a good con- 
science to God — that labouring man, I say, which dependeth 
wholly upon God's benediction, ministering all things suffi- 
cient for his living — let him use his time in a faithful labour ; 
and, when his labour by sickness or other misfortune doth 
cease, yet let him think, for that in his health he served God 
and his neighbour truly, he shall not want in time of necessity. 
God upon respect of his fidelity in health, will recompence 
his indigence, to move the hearts of good men to relieve such 
decayed men in sickness. Where otherwise, whatsoever is 
gotten by idleness shall have no means to help in time of need. 
Let the labouring man, therefore, eschew for his part this vice 
of idleness and deceit ; remembering that St. Paul exhorteth 
every man to lay away all deceit, dissimulation, and lying, 
and to use truth and plainness to his neighbour ; because, 
saith he, we be members together in one body, under one head, 
Christ our Saviour.^ 

And here might be charged the serving men of this realm, 
who spend their time in much idleness of life, nothing regard- 
ing the opportunity of their time, forgetting how service is 
no heritage, how age will creep upon them : where wisdom 
w^ere they should expend their idle time in some good busi- 
ness, whereby they might increase in knowledge, and so the 



1 1 Thess. iv. 6. 



2 Ephes. iv. 15. 



228 



SERMON AGAIXST IDLENESS. 



more worthy to be ready for every man's service. It is a 
great rebuke to them, that they study not either to write fair, 
to keep a book of account, to study the tongues, and so to get 
wisdom and knowledge in such books and works, as be now 
plentifully set out in print of all manner of languages. Let 
young men consider the precious value of their time, and 
waste it not in idleness, in joUity, m gaming, in banquetting, 
m ruffians' company. Youth is but vanity, and must be ac- 
counted for before God. How men-y and glad soever thou 
be m thy youth, O young man, saith the Preacher, how glad 
soever thy heart be in thy young days, how fast and freely 
soever thou follow the ways of thine own heart, and the lust 
of thme own eyes ; yet be thou sure that God shall brina- thee 
into judgment for all these things. ^ 

God, of his mercy, put it into the hearts and mmds of all 
them, that have the sword of punishment in their hands, or 
have famines under their governance, to labour to redress 
this gi-eat enormity, of all such as live idlv and unprohtably 
in the commonweal, to the great dishonour of God, and the 
grievous plague of his silly people. To leave sin unpunished, 
and to neglect the good bringing up of youth, is nothing else 
but to kindle the Lord's wratli against us, and to heap plagues 
upon our own heads. As long as the adulterous people 
were suffered to Hve licentiously without reformation, so 
long did the plague continue and increase in Israel, as you 
may see in the book of Numbers. But when due correction 
was done upon them, the Lord's ang-er was straiohtway paci- 
fied, and the plague ceased.^ Let all Officers, therefore, look 
straitly to their charge. Let all Masters of households re- 
form this abuse in their famihes ; let them use the authority 
that God hath given them ; let them not maintain vagabonds 
and idle persons, but dehver the realm and their households 
from such noisome loiterers ; that idleness, the mother of all 
mischief, being clean taken away, Almia-htv God may turn 
his dreadful anger away from us, and confirm the covenant 
of peace upon us, for ever, through the merits of Jesus Christ, 
our only Lord and Saviour : to whom with the Father and 
the Holy Ghost be all honour and glory, world without end. 
Amen, 



^ Eccles. xi. 9. 



Numb. XXV. 8. 



AN HOMILY 



OF 

REPENTANCE, AND OF TRUE RECONCILIATION UNTO GOD. 

There is nothing that the Holy Ghost doth so much la- 
bour in all the Scriptures to beat into men's heads, as repent- 
ance, amendment of life, and speedy returnina- unto the Lord 
God of Hosts. And no marvel why ; for we do dailv and 
hourly, by our wickedness and stubborn disobedience, hor- 
ribly fall away from God, thereby purchasing unto our- 
selves — if he should deal with us accordinof to his justice — 
eternal damnation. So that no doctrine is so necessary in the 
church of God, as is the doctrine of repentance and amend- 
ment of life. 

And verily the true preachers of the Gospel — of the king- 
dom of heaven, and of the glad and joyful tidings of salva- 
tion — have always in their godly sermons and preachings 
unto the people, joined these two together; I mean, repent- 
ance and forgiveness of sins ; even as our Saviour Jesus 
Christ did appoint himself, saying, So it behoved Christ to 
suffer, and to rise again the third day ; and that repentance 
and forgiveness of sins should be preached in his name 
among all nations.^ And therefore the holy Apostle doth, in 
the Acts, speak after this manner : I have witnessed both to 
the Jews and to the Gentiles, the repentance towards God, 
and faith towards our Lord Jesus Christ, ^ Did not John 
Baptist, Zacharias's son, begin his ministry with the doctrine 
of repentance, saying, Repent, for the kingdom of God is at 
hand ?^ The like doctrine did our Saviour Jesus Christ 
preach himself,* and commanded his Apostles to preach the 
same. 

I might here allege very many places out of the Prophets 
m the which this most wholesome doctrine of repentance is 
very earnestly urged, as most needful for all desfrees and 



1 Luke xxiv. 4a, 47. ^ Acts xx. 21. 3 TVlatt. iii. 2. Matt. iv. 17. 

20 (229) 



230 



THE FIRST PART OF THE 



orders of men ; but one shaU be sufficient at this present 
time. ^ 

These are the words of Joel the Prophet : Therefore also 
now the Lord saith, Return unto me with aU vour heart, with 
fastm^, weeping-, and mourning-. Rend vour 'hearts, and not 
your clothes, and remm unto the Lord vour God ; for he is 
gracious and mercifLiL slow to anger, and of great compas- 
sion, and ready to pardon wickedness.^ Wherebv it is given 
us to understand, that we have here a perpetual rul'e appointed 
unto us, which ought to be obsen ed and kept at aU times : 
and that there is none other way, wherebv the wrath of God 
may be pacified, and his anger assuaged', that the fierceness 
of his fury, and the plagues or destruction, which bv his 
righteous judgment he had determined to bring upon us,* mav 
depart, be removed, and taken awav. Where he saith. But 
now therefore, saith the Lord, remni unto me : it is not with- 
out great importance, that the Prophet speaketh so. For he 
had before set forth at large unto them the horrible vengeance 
of God, which no man was able to abide ; and therefore he 
doth move them to repentance, to obtain mercv : as if he 
should say, I will not have these thmgs to be so taken, as 
though there were no hope of grace left. For, although ye 
do bv your sins deserve to be utterlv destroved, and God by 
his righteous judgments hath determined to brinff no small 
destruction upon you ; yet now that ve are m a manner on 
the very edge of the sword, if ye w'iU speedilv return unto 
hun, he will most gendy and most mercifiillv receive vou into 
favour aofain. 

hereby we are admonished, that repentance is never too 
late, so that it be true and earnest. For. sith that God in the 
Scriptures will be called our Father, doubtless he doth follow 
the namre and property- of gentle and merciful fathers, which 
seek nothmg so much, as the remrnmg aorain. and amendment 
of their children : as Christ doth abundantlv teach in the 
parable of the Prodigal Son.^ Doth not the Lord himself sav 
by the Prophet, I wiU not the death of the wicked, but that 
he turn from his wicked ways, and live P And in another 
plac^, If we confess our sins," God is faithful and righteous to 
forgive us our sins, and to make us clean from all wickedness.^ 
\\ hich most comfortable promises are confirmed by manv 
examples of the Scriptures. When the Jews did willin^h- 



1 Joel ii. 12, 13. 
3 Ezek. xviii. 23. 



2 Luke XV. 11-32. 
* 1 John i. 9 



SERMON OF REPENTANCE. 



231 



receive and embrace the wholesome counsel of the Prophet 
Isaiah, God by and by did reach his helping hand unto them, 
and by his Angel did in one night slay the most worthy and 
valiant soldiers of Sennacherib's camp.^ Wher.unto may 
King Manasses be added ; who, after all manner of dam- 
nable wickedness, returned unto the Lord, and therefore was 
heard of him, and restored again into his kingdom.^ The 
same grace and favour did the sinful woman Magdalen,^ Zac- 
cheus,* the poor thief,^ and many other feel. All which things 
ought to serve for our comfort against the temptations of our 
consciences, whereby the devil goeth about to shake or rather 
to overthrow our faith. For every one of us ought to apply 
the same unto himself, and say, Yet now return unto the 
Lord : neither let the remembrance of thy former life dis- 
courage thee ; yea, the more wicked that it hath been, the 
more fervent and earnest let thy repentance or returning be, 
and forthwith thou shalt feel the ears of the Lord wide open 
unto thy prayers.^ 

But let us more narrowly look upon the commandment of 
the Lord touching this matter. Turn unto me, saith he by 
the holy Prophet Joel, with all your hearts, with fasting, 
weeping, and mourning. Rend your hearts, and not your 
garments, &;c.7 In which words he comprehend eth all man- 
ner of things that can be spoken of repentance ; which is a 
returning again of the whole man unto God, from whom we 
be fallen away by sin. But that the whole discourse thereof 
may the better be borne away, we shall first consider in order 
four principal points ; that is, from what we must return ; to 
whom we must return : by whom we may be able to convert; 
and the manner how to turn to God. 

First, from whence, or from what things, we must return. 
Truly, we must return from those things, whereby we have 
been withdrawn, plucked, and led away from God. And 
these generally are our sins, which, as the holy Prophet Isaiah 
doth testify, do separate God and us, and hide his face, that 
he will not hear us.^ But, under the name of sin, not only 
those gross words and deeds, which by the common judgment 
of men are counted to be filthy and unlawful, and so conse- 
quently abominable sins i but also the filthy lusts and inward 
concupiscences of the flesh, which, as St.>aul testifieth, do 



1 Isa. XXX vii. 6-37. 

Luke. xix. 9. 
7 Joel ii. 12, 13. 



2 Chron. xxxiii. 12, 13. 
5 Luke xxiii. 43. 
8 Isa, lix. 2. 



^ Luke vii. 48. 
6 1 Pet. iii. 12. 



233 



THE FIRST PART OF THE 



resist the will and Spirit of God,^ and therefore oii^ht ear- 
nestly to be bridled and kept under. We must repent of the 
false and erroneous opinions that we have had of God, and the 
wicked superstition that doth breed of the same, the unlawful 
worshipping and service of God, and other like. AU these 
things must they forsake, that will truly turn unto the Lord, 
and repent aright. For, sith that for such things the wrath 
of God Cometh upon the children of disobedience,^ no end 
of punishment ought to be looked for, as lon^ as we continue 
m such things. Therefore they be here condemned, which 
will seem to be repentant sinners, and yet will not forsake 
tlieir idolatry and superstition. 

Secondly, we must see unto whom we ought to return. 
Revertimini usque ad me, saith the Lord : that Return as 
far as unto me. We must then return unto the Lord ; yea, 
we must return unto him alone : for he alone is the truth, 
and the fountain of all goodness : but we must labour that we 
do return as far as unto him, and that we do never cease nor 
rest till we have apprehended and taken hold upon him. But 
this must be done b}- faith. For sith that God is a Spirit, he 
can by no other means be apprehended and taken hold upon. 
Wherefore, first, they do greatly err, which do not turn unto 
God, but unto the creatures, or unto the inventions of men, or 
unto their own merits : secondly, thev that do hegin to return 
unto the Lord, and do faint in the midway, before they come 
to the mark that is appointed unto them. ' 

Thirdly, because we have of ourselves nothing to present 
us to God, and do no less flee from him after our fall, than 
our first parent Adam did— who, when he had sinned, did 
seek to hide himself from the sight of God— we have need 
of a Mediator for to bring and reconcile us unto him, who for 
our sins is angry with us. The same is Jesus Christ; who, 
being true and natural God, equal and of one substance with 
the Father, did, at the time appointed, take upon him our 
frad nature, in the blessed Vircrin's womb, and that of her 
undefiled substance, that so he might be a :Mediator between 
God and us, and pacify his wrath. Of him doth the Father 
himself speak from heaven, saving-, This is mv well-beloved 
Son, m whom I am well pleased.^ And he himself in his Gos- 
pel doth cry out and say, I am the wav, the truth, and the life • 
no man cometh unto the Father, but bV me.^ For he alone did 
with the sacrifice of his body and blood make satisfaction unto 



' Gal. V. 17. 2 Eph. V. 6. 3 Matt. iii. 17. ^ j^hn xiv. 6. 



SERMON OF REPENTANCE. 



233 



the justice of God for our sins.^ The Apostles do testify that 
he was exalted for to give repentance and remission of sins 
unto Israel.^ Both which things he himself did command to 
be preached in his name. Therefore they are greatly deceived 
ihat preach repentance without Christ, and teach the simple 
and ignorant that it consisteth only in the works of men. 
They may indeed speak many things of good works, and of 
amendment of life and manners : but without Christ they be 
all vain and unprofitable. They that think that they have 
done much of themselves towards repentance, are so much 
more the farther from God, because they do seek those things 
in their own works and merits, which ought only to be sought 
in our Saviour Jesus Christ, and in the merits of his death, 
passion, and blood-shedding. 

Fourthly, this holy Prophet Joel dolfi lively express the 
manner of this our returning or repentance, comprehending 
all the inward and outward things that may be here observed. 

First, he will have us to return unto God with our whole 
heart, whereby he doth remove and put away all hypocrisy, 
lest the same might justly be said unto us : This people 
draweth near unto me with their mouth, and worship me 
with their lips ; but their heart is far off from me.^ 

Secondly, he require th a sincere and pure love of godliness, 
and of the true worshipping and service of God ; that is to 
say, that, forsaking all manner of things that are repugnant 
and contrary unto God's will, we do give our hearts unto 
him, and the whole sti'ength of our bodies and souls, accord- 
ing to that which is written in the Law : Thou shalt love the 
Lord thy God with all thy heart, with all thy soul, and with 
all thy strength."* Here therefore nothing is left unto us, that 
we may give unto the world, and unto the lusts of the flesh. 
For sith that the heart is the fountain of all our works, as 
many as do with their whole heart turn unto the Lord, do 
live unto him only. Neither do they yet repent truly, that, 
halting on both sides, do otherwhiles obey God, but by and by 
do think, that, laying him aside, it is lawful for them to serve 
the world and the flesh. 

And, because that we are letted by the natural corruption 
of our own flesh, and the wicked affections of the same, he 
doth bid us also to return with fasting : not thereby under- 
standing a superstitious abstinence and choosing of meats, but 



1 1 Pet. i. 19, 20. 2 Acts v. 31 ; Luke xxiv. 47. 

^ Isa. xxix, 13- Matt. xv. 8. * Deut. vi. 5. 

20* 



234 



THE FIRST PART OF THE 



a true discipline or taming of the flesh, whereby the nourish 
ments of filthy lusts, and^ of stubborn contumacy and pride, 
may be withdrawn and plucked away from it. 

Whereunto he doth add weeping and mourning, which do 
contam an outward profession of repentance ; which is verv 
needful and necessary, that so we may partly set forth the 
righteousness of God, when by such means we do testify that 
we deserved punishments at his hands, and partly stop the 
oflence that was penly given unto the weak. /This did 
David see, who, being not content to have bewept and be- 
w^ailed his sins privately, would publicly in his Psalms^ de- 
clare and set forth the righteousness of God, in punishing sin, 
and also stay them that might have abused his example to 
sm the more boldly. Therefore they are farthest from ti'ue 
repentance, that will not confess and'acknowledg-e their sins, 
nor yet bewail them, but rather do most uns-odhlv glory and 
rejoice in them. Now lest any man should think that re- 
pentance doth consist in outward weeping and mourning onlv, 
he doth rehearse that wherein the chief of the whole matter 
doth lie, when, he saith. Rend your hearts and not vour gar- 
ments, and turn unto the Lord your God. For the people of 
the East part of the world were wont to rend their gaiments, 
if any thing had happened unto them that seemed intolerable. 
This thing did hypocrites sometimes counterfeit and follow, 
as though the whole repentance did stand in such outward 
gesture. He teacheth then, that another manner of thing is 
required ; that is, that they must be contiite in their hearts, 
that they must utterly detest and abhor sins, and, being at 
defiance with them, return unto the Lord their God, from 
whom they went away before. For God hath no pleasure in 
the outward ceremony, but requireth a contrite and humble 
heart ; which he will never despise, as David doth testifH-.^ 
There is therefore none other use to these outward ceremo- 
nies, but as far forth as we are stirred up bv them, and do 
serv€ to the glory of God, and to the edifying of others. 

Now doth he add unto this doctrine or exhortation certain 
goodly reasons, which he doth gi'oimd upon the natin-e and 
property of God ; and wherebv he doth teach, that tnie re- 
pentance can never be unprofitable or unfruitful. For, as in 
all other things men's hearts do quail and faint, if they once 
perceive that they travail in vain; even so most especially in 
this matter must we take heed, and beware that we suffer not 



^ Ps. XXV. ; xxxii. ; li. ; ciii. ; cxliii. 



2 Ps. li. 17. 



SERMON OF REPENTANCE. 



235 



ourselves to be persuaded that all that we do is but labour lost: 
for thereof either sudden desperation doth arise, or a licen- 
tious boldness to sin, which at length bringeth unto despera- 
tion. Lest any such thmg then should happen unto them, he 
doth certify them of the grace and goodness of God, who is 
alwavs most ready to receive them into favour again, that turn 
speedilv unto him. Which thing he doth prove with the 
same titles, wherewith God doth describe and set forth him- 
self unto Moses, speaking on this manner ; For he is gracious 
and merciful, slow to anger, of gi'eat kindness, and repenteth 
him of the evil ;^ that is, such a one as is sorry for your afflic- 
tions. First, he calleth him gentle and gracious, as he v%-ho 
of his own nature is more prompt and ready to do good, than 
to punish. Whereunto this saying of Isaiah the Prophet 
seemeth to pertain, where he saith. Let the wicked forsake 
his wav, and the unrighteous his own imaginations, and return 
unto the Lord, and he will have pity on him : and to our God, 
for he is very ready to forgive.^ Secondly, he doth attribute 
unto him mercy, or rather — according to the Hebrew word — 
the bowels of mercies ; whereby be signified the natural alfec- 
tions of parents towards their children. Which thing David 
doth set forth goodly, saying. As a father hath compassion on 
his children, so hath the Lord compassion on them that fear 
him ; for he knoweth whereof we be made, he remembereth 
that we are but dust.-^ Thirdly, he saith, that he is slow to 
anger, that is to say, long-suffering, and which is not lightly 
provoked to wrath.'^ Fourthly, that he is of much kindness ; 
for he is that bottomless w^ell of all goodness, who rejoiceth 
to do good unto us : therefore did he create and make men, 
that he might have whom he should do good unto, and make 
partakers of his heavenly riches. Fifthly, he repenteth of 
the evil f that is to say, he doth call back again and revoke 
the punishment which he had threatened, when he seeth men 
repent, turn, and amend. 

Whereupon, we do not without a just cause detest and 
abhor the damnable opinion of them, which do most wickedly 
go about to persuade the simple and ignorant people, that if 
we chance, after we be once come to God, and grafted in his 
Son Jesus Christ, +o fall into some horrible sin, repentance 
shall be unprofitable unto us, there is no more hope of recon- 
ciliation, or to be received again into the favour and mercy 



1 Exod. xxxiv. 6; Joel ii. 13. 2 i^a. iv. 7. 3 Ps. cui. 13, 14. 
Ps. Ixxxvi. 15. ^ Jer. xxvi. 13. 



236 



THE FIRST PART OF THE 



of God. And that they may give the better colour unto their 
pestilent and pernicious error, they do commonlv bring in the 
sixth and tenth chapters of the Epistle to the Hebrews,^ and 
the second chapter of the Second Epistle of Peter ;2 not con- 
sidering that in those places the holy Apostles do not speak 
of the daily falls that we, as long as we carry about this body 
of sin, are subject unto; but of the final falling awav from 
Christ and his Gospel, which is a sin against the' Holy 
Ghost, that shall never be forgiven,^ because that thev do 
utterly forsake the known truth,"' do hate Christ and his word, 
they do crucify and mock him, but to their utter destruction, 
and therefore fall into desperation, and cannot repent. And 
that this is the true meaning of the Holy Spirit of God, it ap- 
peareth by many other places of the Scriptures ; which pro- 
mise unto all true repentant sinners, and to them that with 
their whole heart do turn unto the Lord their God. free par- 
don and remission of their sins. 

For the probation hereof, we read this : O Israel, saith the 
holy Prophet Jeremiah, if thou return, reUirn unto me, saith 
the Lord ; and if thou put away thine abominations out of my 
sight, ^then shalt thou not be' removed.-* Again, these are 
Isaiah's words : Let the wicked forsake his own ways, and 
the unrighteous his own imaginations, and turn again unto 
the Lord, and he will have mercy upon him ; and to our God, 
for he is ready to forgive.^ And in the Prophet Hosea, the 
godly exhort one another after this manner : Come, and let 
us turn again unto the Lord ; for he hath smitten us, and he 
will heal us ; he hath wounded us, and he will bind us up 
again.s It is most evident and plain, that these things ought 
to be understood of them that were with the Lord before, and 
by their sins and wickednesses were gone away from him. 
For we do not turn again unto him with whom we were 
never before, but we come unto him. Now, unto all them 
that will return unfeignedly unto the Lord their God, the 
favour and mercy of God unto forgiveness of sins is liberally 
offered. Whereby it followeth necessarily, that although we 
do, after we be once come to God, and grafted in his Son 
Jesus Christ, fall into great sins; — for there is no righteous 
man upon the earth that sinneth not ; and if we say we have 
no sin, we deceive ourselves, and the truth is not in us ;7 — 



^ Heb. vi. 6 ; x. 26, 27. 2 2 Pet. ii. 20, 21, 22. 

3 Matt. xii. 31 ; Mark iii. 29. * jgr. iv. 1. 5 jga. Iv. 7. 

6 Hosea vi. 1. - i John i. 8. 



SERMON OF REPENTANCE. 



237 



yet, if we rise again by repentance, and, with a full purpose 
of amendment of life, do flee unto the mercy of God, taking 
sure hold thereupon, through faith in his Son Jesus Christ, 
there is an assured and infallible hope of pardon and remis- 
sion of the^ same,^ and that we shall be received again into the 
favour of our heavenly Father. 

It is written of David, I have found a man accordmg to 
mine own heart ; or, I have found David, the Son of Jesse, a 
man according to mine own heart, who will do all things that 
I wilL^ This is a great commendation of David. It is also 
most certain, that he did steadfastly believe the promise that 
was made him touching the Messias, who should come of him 
touching the flesh ; and that by the same faith he was justified 
and grafted in our Saviour Jesus Christ to come : and yet 
afterwards he fell horribly, committing most detestable adul- 
tery^ and damnable murder and yet as soon as he cried 
Peccavi, I have sinned, unto the Lord, his sin being forgiven, 
he was received into favour again."^ 

Now will we come unto Peter ; of whom no man can doubt 
but that he was grafted in our Saviour Jesus Christ, long be- 
fore his denial. Which thing may easily be proved by the 
answer which he did, in his name, and in the name of his 
fellow Apostles, make unto our Saviour Jesus Christ, when 
he said unto them. Will ye also go away ? Master, saith he, 
to whom shall we go ? Thou hast the words of eternal life ; 
and we believe and know that thou art that Christ, the Son 
of the living God.^ Whereunto may be added the like con- 
fession of Peter, where Christ doth give this most infallible 
testimony : Thou art blessed, Simon, son of Jonas ; for nei- 
ther flesh nor blood hath revealed this unto thee, but my 
Father which is in heaven.^ These words are suflicient to 
prove that Peter was already justified, through this his lively 
faith in the only-begotten Son of God, whereof he made so 
notable and so solemn a confession. But did not he after- 
wards most cowardly deny his Master,^ although he had 
heard of him. Whosoever denieth me before men, I will deny 
him before my Father P Nevertheless, as soon as with weep- 
ing eyes and with a sobbing heart he did acknowledge his 



1 1 John i. 9 ; Acts xiii. 38. 

2 I Sam. xiii. 14 ; Ps. Ixxxix. 20 ; Acts xiii. 22. 
4 Sam. xii. 15, 17. '^2 Sam. xii. 13. 

7 Matt. xvi. 17. 8 Matt. xxvi. 69-75. 

8 Matt. X. 33; Luke xii. 9. 



3 2 Sam. xi. 4. 
6 John vi. 67-70. 



238 



THE FIRST PART OF THE 



offence, and with earnest repentance did flee unto the mercy 
of God, taking sure hold thereupon, through faith in him 
whom he had so shamefully denied, his sin was forgiven him, 
and, for a certificate and assurance thereof, the room of his 
aposdeship was not denied unto him. But now mark what 
doth follow : After the same holy Apostle had on "Whitsun- 
day, with the rest of the Disciples, received the gift of the 
Holy Ghost^ m^ost abundandy, he committed no small offence 
in Antiochia, by bringing the consciences of the faithful into 
doubt by his example ; so that Paul was fain to rebuke him to 
his face, because that he walked not uprighdv, or went not 
the right way in the Gospel.^ ShaU we now 'say, that, after 
this grievous offence, he was utterly excluded and shut out 
from the grace and mercy of God, and that this his ti-espass, 
whereby he was a stumbling-block unto manv, was unpar- 
donable ? God defend we should say so. 

But, as these examples are not brought in, to the end that 
we should thereby take a boldness to sin, presuming- on the 
mercy and goodness of God, but to the end that if, dirough 
the frailness of our own flesh and the temptation of the devil, 
we fall into like sins, we should in no wise despair of the 
mercy and goodness of God ; even so must we beware and 
take heed, that we do in no wise think in our hearts, imagine, 
or beheve, that we are able to repent aright, or to turn efleem- 
ally unto the Lord by our own might and streno-th. For this 
must be verified in all men. Without me ye can^ do nothino".^ 
Again, Of ourselves we are not able as'much as to think"" a 
good thought.^ And in another place. It is God that worketh 
in us both the will and the deed.^ For this cause, although 
Jeremiah had said before. If thou return, O Israel, return unto 
me, saith the Lord \^ yet afterwards he saith. Turn thou me, 

Lord, and I shall be turned ; for thou art the Lord my 
God.7 And therefore that holy writer and ancient father Arn- 
brose doth plainly afiirm, that the turning of the heart unto 
God is of God ; as the Lord himself doth testify by his Pro- 
phet, saying. And I will give thee an heart to know me, that 

1 am the Lord ; and they shall be my people, and I will be 
their God ; for they shall return unto me with their whole 
heart.s These things being considered, let us earnestlv pray 
unto the Hving God our heavenly Father, that he v-iU vouch- 
safe by his Holy Spirit to work a true and unfeigned repent- 



1 Acts ii. 1-4. 2 Gal. ii. 11. 3 John xv. 5. 2 Cor. iii. 5, 
5 Philip, ii. 13. e jer. iv. i. 7 jgr. xxxi. 18, ^ Jer. xxiv. 7. 



SERMON OF REPENTANCE. 



239 



ance in us ; that, after the painful labours and travails of this 
life, we may live eternally with his Son Jesus Christ : to 
whom be all praise and glory for ever and ever. Amen, 



THE SECOND PART OF THE HOMILY OF REPENT- 
ANCE. 

Hitherto have ye heard, well-beloved, how needful and 
necessary the doctrine of repentance is ; and how earnesdy it 
is throughout all the Scriptures of God urged and set forth, 
both by the ancient Prophets, by our Saviour Jesus Christ, 
and his Apostles ; and that, forasmuch as it is the conversion 
or turning again of the whole man unto God, from whom we 
go away by sin, these four points ought to be observed : that 
is, from whence or from what things we must return ; unto 
whom this our returning must be made ; by whose means it 
ought to be done, that it may be effectual ; and last of all, after 
what sort we ought to behave ourselves in the same, that it 
may be profitable unto us, and attain unto the thing that we 
do seek by it. Ye have also learned, that, as the opinion of 
them that deny the benefit of repentance unto those, that, after 
they be come to God, and grafted in our Saviour Jesus Christ, 
do, through the frailness of their flesh and the temptation of 
the devil, fall into some grievous and detestable sin, is most 
pestilent and pernicious ; so we must beware, that we do in 
no wise think, that we are able of our own selves, and of our 
own strength, to return unto the Lord our God, from whom 
we are gone away by our wickedness and sin. 

Now it shall be declared unto you, what be the true parts 
of repentance, and what things ought to move us to repent, 
and to return unto the Lord our God with all speed. Repent- 
ance, as it is said before, is a true returning unto God ; where- 
by men, forsaking utterly their idolatry and wickedness, do 
with a lively faith embrace, love, and worship the true living 
God only, and give themselves to all manner of good works, 
which by God's word they know to be acceptable unto him. 

Now there be four parts of repentance ; which, being set 
together, may be likened to an easy and short ladder, whereby 
we may climb from the bottomless pit of perdition, that we 



240 



THE SECOND PART OF THE 



cast ourselves into by our daily offences and grievous sins, up 
into the castle or tower of eternal and endless salvation. 

The first is the contrition of the heart : for we must be ear- 
nestly sorry for our sins, and unfeignedly lament and bewail 
that we have by them so grievously offended our most boun- 
teous and merciflil God, who so tenderly loved us, that he 
gave his only-begotten Son, to die a most"^ bitter death, and to 
shed his dear heart-blood for our redemption and deliverance. 
And verily this inward sorrow and giief, being conceived in 
the heart for the heinousness of sin, if it be earnest and un- 
feigned, is a sacrifice to God; as the holy Prophet David 
doth testify, saying, A sacrifice to God is a troubled spirit ; a 
contrite and broken heart, O Lord, thou wilt not despise.^ 

But that this may take place in us, we must be diligent to 
read and hear the Scriptures, aud word of God ; which most 
lively do paint out before our eyes our natural uncleanness, 
and the enormity of our sinflil life. For, unless we have a 
thorough feeling of our sins, how can it be that we should 
earnestly be sorry for them ? Before David did hear the word 
of the Lord by the mouth of the Prophet Nathan,^ what heavi- 
ness, I pray you, was in him for the adultery and the murder 
that he had committed ? so that it might be said right well, 
that he slept in his own sin. We read in the Acts of the 
Apostles, that, when the people had heard the sermon of 
Peter, they were compunct and pricked in their hearts.^ 
Which thing would never have been, if they had not heard 
that wholesome sermon of Peter. They therefore that have 
no mind at all neither to read, nor yet to hear God's word, 
there is but small hope of them, that they will as much as once 
set their feet, or take hold, upon the first staff or step of this 
ladder, but rather will sink deeper and deeper into the bottom- 
less pit of perdition. For, if at any time, through the remorse 
of their conscience, which accuseth them, they feel any inward 
grief, sorrow, or heaviness for their sins ; forasmuch as they 
want the salve and comfort of God's Word, which they do 
despise, it will be unto them rather a mean to bring them to 
utter desperation, than otherwise. 

The second is, an unfeigned confession and acknowledging 
of our sins unto God : whom by them we have so grievously 
offended, that, if he should deal with us according to his jus- 
tice, we do deserve a thousand hells, if there could be so 
many. Yet, if we will with a sorrowful and contrite heart 



1 Ps. 11. 17. 



2 2 Sam. xii. 7-12. 



3 Acts ii. 37. 



SERMON OF REPENTANCE. 



241 



make an unfeigned confession of them unto God, he will freely 
and frankly forgive them, and so put all our wickedness out 
of remembrance before the sight of his Majesty, that they shall 
no more be thought upon.^ Hereunto doth pertain the g-olden 
saying of the holy Prophet David, wtiere he saith on this man- 
ner : Then I acknowledged my sin unto thee, neither did I 
hide my iniquity; I said, I will confess against myself my 
wickedness unto the Lord ; and thou forgavest the ungodli- 
ness of my sin.^ These are also the words of John the 
Evangelist : If we confess our sins, God is faithful and right- 
eous to forgive us our sins, and to make us clean from all our 
wickedness.3 Which ought to be understood of the confession 
that is made unto God. For these are St. x4.ugustine's words: 
That confession, which is made unto God, is required by 
God's law ; whereof John the Apostle speaketh, saying, If we 
confess our sins, God is faithful and righteous to forgive us 
our sins, and to make us clean from all our wickedness. For, 
without this confession, sin is not forgiven. This is, then, the 
chiefest and most principal confession that, in the Scriptures 
and word of God, w^e are bidden to make ; and without the 
which we shall never obtain pardon and forgiveness of our 
sins. 

Indeed, besides this there is another kind of confession, 
which is needful and necessary. And of the same doth St. 
James speak after this manner, saying. Acknowledge your 
faults one to another, and pray one for another, that ye may 
be saved.^ As if he should say. Open that which grieveth 
you, that a remedy may be found. And this is commanded 
both for him that complaineth, and for him that heareth, that 
the one should shew his grief to the other. The true mean- 
ing of it is, that the faithful ought to acknowledge their offences, 
whereby some hatred, rancour, grudge, or malice, have risen 
or grown among them one to another, that a brotherly recon- 
ciliation may be had; without the which nothing that we 
do can be acceptable unto God ; as our Saviour Jesus Christ 
doth witness himself, saying, When thou ofFerest thine offer- 
ing at the altar, if thou rememberest that thy brother hath 
aught against thee, leave there thine offering, and go and be 
reconciled ; and, when thou art reconciled, comiC and offer 
thine offering.^ It may also be thus taken, that we ought to 
confess our weakness and infirmities one to another ; to the 



1 Ezek. xviii. 27; xxxiii. 16. 2 pg, xxxii. 5. 3 j John i. 9, 
^ James v. 16. ^ Matt. v. 23, 24. 

21 



242 



THE SECOND PART OF THE 



end that, knowing each other's frailness, we may the more 
earnestly pray together unto Almighty God, our heavenly 
Father, that he will vouchsafe to pardon us our infirmities, 
for his Son Jesus Christ's sake, and not to impute them unto 
us, when he shall lender to every man according to his works. 

And, whereas the adversaries go about to wrest this place, 
for to maintain their auricular confession withal, they are 
greatly deceived themselves, and do shamefully deceive others ; 
for if this text ought to be understood of auricular confession, 
then the Priests are as much bound to confess themselves unto 
the lay-people, as the lay-people are bound to confess them- 
selves to them. And if to pray is to absolve, then the laity 
by this place hath as great authority to absolve the Priests, as 
the Priests have to absolve the laity. This did Johannes 
Scotus, otherwise called Dims, well perceive, who upon this 
place writeth on this manner : Neither doth it seem unto me 
that James did give this commandment, or that he did set it 
forth as being received of Christ. For, first and foremost, 
whence had he authority to bind the whole church, sith that 
he was only Bishop of the church of Jerusalem ? Except thou 
wilt say, that the same church was at the beginning the head 
church, and consequently that he was the head Bishop, which 
thing the see of Rome will never grant. The understanding 
of it then is as in these words: Confess your sins one to an- 
other :i a persuasion to humility, whereby he willeth us to 
confess ourselves generally to our neighbours, that we are 
sinners, according to this saying ; If we say we have no sin, 
we deceive ourselves, and the truth is not in us.^ 

And, where that they do allege this saying of our Saviour 
Jesus Christ unto the leper, to prove auricular confession to 
stand on God's word. Go thy way, and shew thyself unto the 
Priest ; do they not see that the leper was cleansed from his 
leprosy, before he was by Christ sent unto the Priest for to 
shew himself unto him P By the same reason we must be 
cleansed from our spiritual leprosy, I mean our sins must be 
forgiven us, before that we come to confession. What need 
we then to tell forth our sins in the ear of the Priest, sith that 
they be already taken away ? Therefore holy Ambrose, in 
his second sermon upon the hundred and nineteenth Psalm, 
doth say full well : Go shew thyself unto the Priest : Who 
is the true Priest, but he which is the Priest for ever, after 
the order of Melchisedech ? Whereby this holy Father doth 



* James v. 16, 



2 I John i. 8. 



2 Matt, viii, 4. 



SERMON OF REPENTANCE. 



243 



understand, that, both the priesthood and the law being 
changed, we ought to acknoAvledge none other Priest for de- 
liverance from our sins, but our Saviour Jesus Christ ; who, 
being Sovereiofn Bishop, doth with the sacrifice of his body 
and blood, offered once for ever upon the altar of the cross, 
most effectually cleanse the spiritual leprosy, and wash away 
the sins of all those that with true confession of the same do 
flee unto him. 

It is most evident and plain, that this auricular confession 
hath no.t his warrant of God's word ; else it had not been 
lawful for Nectarius, Bishop of Constantinople, upon a just 
occasion to have put it down. For, when any thing ordained 
of God is by the lewdness of men abused, the abuse ought to 
be taken away, and the thing itself suffered to remain. ]\iore- 
over, these are St. Augustine words : What have I to do with 
men, that they should hear my confession, as though they 
were able to heal my diseases ? A curious sort of men to 
know another man's life, and slothful to correct and amend 
their own. Why do they seek to hear of me what I am, 
which will not hear of thee what they are ? And how can 
they tell, when they hear by me of myself, whether I tell the 
truth or not ; sith that no mortal man knoweth what is in 
man, but the spirit of man which is in him ? Augustine 
would not have written thus, if auricular confession had been 
used in his time. 

Beinff therefore not led with the conscience thereof, let us 
with fear and tremblmg, and with a true contrite heart, use that 
kind of confession that God doth command in his word ; 
and then doubtless, as he is faithful and righteou?. he will 
forgive us our sins, and make us clean from all wickedness. 
I do not say, but that, if any do find themselves troubled in 
conscience, they may repair to their learned Curate or Pastor, 
or to some other godly learned man, and shevv' the trouble 
and doubt of their consciences to them, that they may receive 
at their hand the comfortable salve of God's word : but it is 
agrainst the true Christian liberty, that any man should be 
bound to the numbering of his sins, as it hath been used here- 
tofore in the time of blindness and ignorance. 

The third part of repentance is faith : whereby we do 
apprehend and take hold upon the promises of God, touching 
the free pardon and forgiveness of our sins : which promises 
are sealed up unto us, with the death and blood-sheddiu^ of 
his Son Jesus Christ. For, what should avail and profit us 
to be sorry for our sms, to lament and bewail that we have 



244 



THE SECOND PART OF THE 



offended our most bounteous and merciful Father, or to con- 
fess and acknowledge our offences and trespasses, though it 
be done never so earnestly, unless we do steadfastly believe, 
and be fully persuaded, that God, for his Son Jesus Christ's 
sake, will forgive us all our sins, and put them out of remem- 
brance, and from his sight ? 

Therefore they, that teach repentance without a lively 
faith in our Saviour Jesus Christ, do teach none other bu< 
Judas's repentance ; as all the schoolmen do, which only do 
allow these three parts of repentance — the contrition of the 
heart, the confession of the mouth, and the satisfaction of the 
work. But all these things we find in Judas's repentance, 
which in outward appearance did far exceed and pass the 
repentance of Peter. For, first and foremost, we read in the 
Gospel, that Judas was so sorrowful and heavy, yea, that he 
was filled with such anguish and vexation of mind, for that 
which he had done, that he could not abide to live any longer.^ 
Did not he also, before he hanged himself, make an open 
confession of his fauh, when he said, I have sinned, betraying 
the innocent bjood P And verily this was a very bold con- 
fession, which might have brought him to great trouble. For 
by it he did lay to the High Priests and Elders' charge the 
shedding of innocent blood, and that they were most abomi- 
nable murderers. He did also make a certain kind of satisfac- 
tion, when he did cast their money unto them again. No such 
thing do we read of Peter, although he had committed a very 
heinous sin, and most grievous offence, in denying of his 
Master. We find that he went out, and wept bitterly ;3 
whereof Ambrose speaketh on this manner : Peter was sorry 
and wept, because he erred as a man. I do not find what he 
said ; I know that he wept. I read of his tears, but not of 
his satisfaction. But how chance that the one was received 
into favour again with God, and the other cast away, but be- 
cause that the one did, by a lively faith in him whom he had 
denied, take hold upon the mercy of God ; and the other 
wanted faith, whereby he did despair of the goodness and 
mercy of God. 

It is evident and plain then, that, although we be never so 
earnestly sorry for our sins, acknowledge and confess them ; 
yet all these things shall be but means to bring us to utter 
desperation, except we do steadfastly beheve that God our 
heavenly Father will, for his Son Jesus Christ's sake, pardon 



1 Matt, xxvii. 3, 4, 5. 2 Matt, xxvii. 4. s Matt. xxvi. 75. 



SERMON OF REPENTANCE. 



245 



and forgive us our offences and trespasses, and utterly put 
them out of remembrance in his sight. Therefore, as we 
said before, they that teach repentance without Christ, and a 
lively faith in the mercy of God, do only teach Cain's or 
Judas' s repentance. 

The fourth is, an amendment of life, or a new life, in 
bringing forth fruits worthy of repentance. For they, that 
do truly repent, must be clean altered and changed ; they must 
become new creatures ; they must be no m.ore the same that 
they were before. And, therefore, thus said John Baptist 
unto the Pharisees and Sadducees that came unto his baptism : 
O generation of vipers, who hath forewarned you to flee from 
the anger to come ? Bring forth therefore fruits worthy of 
repentance.^ Whereby we do learn, that, if we will have the 
wrath of God to be pacified, we must in no wise dissemble, 
but turn unto him again with a true and sound repentance ; 
which may be known and declared by good fruits, as by 
most sure and infallible signs thereof. 

They that do from the bottom of their hearts acknowledge 
their ' sins, and are unfeignedly sorry for their offences, will 
cast off all hypocrisy, and put on true humility and lowliness 
of heart. They will not only receive the Physician of the 
soul, but also with a most fervent desire long for him. They 
will not only abstain from the sins of their former life, and 
from all other filthy vices, but also flee, eschew, and abhor 
all the occasions of them. And, as they did before give 
themselves to uncleanncss of life, so will they from hencefor- 
wards, with all diligence, give themselves to innocency, pure- 
ness of life, and true godliness. 

We have the Ninevites for an example ; which, at the 
preaching of Jonas, did not only proclaim a general fast, and 
that they should every one put on sackcloth ; but they all 
did turn from their evil ways, and from the wickedness that 
was in their hands.^ But above all other, the history of Zac- 
cheus is most notable : for being come unto our Saviour Jesus 
Christ, he did say, Behold, Lord, the half of my goods I give 
to the poor ; and if I have defrauded any man, or laken aught 
away by extortion or fraud, I do restore him fourfold. ^ Here 
we see that after his repentance he was no more the man 
that he was before, but was clean changed and altered. It 
was so far off that he would continue and abide still in his 



1 Matt. iii. 7, 8. 2 jonas iii. 5-10, 3 Luke xix. 8. 
21* 



246 



THE SECOND PART OF THE 



unsatiable covetousness, or take aught away fraudulently from 
any man, that rather he was most willmg and ready to give 
away his own, and to make satisfaction unto all thern that he 
had done injury and wrong unto. Here may we right well 
add the sinful woman ; which, when she came to our Saviour 
Jesus Christ, did pour down such abundance of tears out of 
those wanton eyes of hers, wherewith she had allured many 
unto folly, that she did with them wash his feet, wiping them 
with the hairs of her head,^ which she was wont most 
gloriously to set out, making of them a net of the devil. 

Hereby we do learn, what is the satisfaction that God doth 
require of us: which is, that we cease from evil, and do good;^ 
and, if we have done any man wrong, to endeavour ourselves 
to make him true amends to the utmost of our power, follow- 
ing in this the example of Zaccheus,^ and of this sinful woman, 
and also that goodly lesson that John Baptist, Zacharias's son, 
did give unto them that came to ask counsel of him.^ This 
was commonly the penance that Christ enjoined sinners : Go 
thy way, and sin no more.^ Which penance w^e shall never 
be able to fulfil, without the special grace of him that doth 
say. Without me ye can do nothing.^ It is therefore our parts, 
if at least we be desirous of the health and salvation of our 
own selves, most earnestly to pray unto our heavenly Father, 
to assist us with his Holy Spirit ; that we may be able to 
hearken unto the voice of the true Shepherd, and with due 
obedience to follow the same. 

Let us hearken to the voice of Almighty God, when he 
calleth us to repentance ; let us not harden our hearts, as 
such infidels do, who abuse the time given them of God to 
repent, and turn it to continue their pride and contempt 
against God and man ; which know not how much they heap 
God's wrath upon themselves, for the hardness of their hearts, 
Avhich cannot repent at the day of vengeance. Where we 
have offended the law of God, let us repent us of our stray- 
ing from so good a Lord. Let us confess our unworthiness 
before him; but yet let us trust in God's free mercy for Christ's 
sake, for the pardon of the same. And from henceforth let 
us endeavour ourselves to walk in a new life, as new-born 
babes, whereby we may glorify our Father which is in 
heaven, and thereby to bear in our consciences a good testi- 
mony of our faith ; so that, at the last, to obtain the fruition 



1 Luke vii. 37-39. 2 jga. i iq^ 17, 3 Luke xix. 8. 

4 Luke iii. 10, 15. ^ Joha viii. IL ^ John xv. 5. 



SERMON OF REPENTANCE. 



247 



of everlasting life, through the merits of our Saviour: to whora 
be all praise and honour for ever. Amen, 



THE THIRD PART OF THE HOMILY OF REPENTANCE. 

In the Homily last spoken unto you, right well-beloved 
people in our Saviour Christ, ye heard of the true parts and 
tokens of repentance : that is, hearty contrition and sorrowful- 
ness of our hearts ; unfeigned confession in word of mouth for 
our unworthy living before God ; a steadfast faith to the merits 
of our Saviour Christ for pardon ; and a purpose of ourselves 
by God's grace to renounce our former wicked life ; and a full 
conversion to God in a new life : to glorify his name ; and to 
live orderly and charitably, to the comfort of our neighbour, 
in all righteousness : and to live soberly and modestly to our- 
selves, by using abstinence and temperance in word and in 
deed, in mortifying our earthly members here upon earth. 

Now, for a further persuasion to move you to those parts 
of repentance, I will declare unto you some causes, which 
should the rather move you to repentance. 

First, the commandment of God ; who in so many places 
of the holy and sacred Scriptures doth bid us return unto him. 
O ye children of Israel, saith he, turn again from^ your infi- 
delity, wherein ye drowned yourselves.^ Again, Turn you, 
turn you, from your evil ways : for why will ye die, O ye 
house of Israel And, in another place, thus doth he speak 
by his holy Prophet Hosea : O Israel, return unto the Lord 
thy God ; for thou hast taken a great fall by thine iniquity 
Take unto you these words with you, when you turn unto the 
Lord, and say unto him. Take away all iniquity, and receive 
us graciously ; so will we offer the calves of our lips unto 
thee.^ In all these places we have an express commandment 
given unto us of God for to return unto him. Therefore we 
must take good heed unto ourselves ; lest, whereas we have 
already by our manifold sins and transgressions provoked and 
kindled the wrath of God against us, we do by breaking this 
his commandment double our offences, and so heap still 



1 Isa. xxxi, G. 2 Ezek. xxxiii. IL ^ Hosea xiv. L Hosea xiv. 2. 



248 



THE THIRD PART OF THE 



damnation upon our own heads by our daily offences and 
trespasses, whereby we provoke the eyes of his Majesty. 
We do well deserve— if he should deal with us according to 
his justice — to be put away for ev«r from the fruition of^his 
glory. How much more then are we worthy of the endless 
torments of hell, if, when we be so gently called agam after 
our rebellion, and commanded to return, we will in no wise 
hearken unto the voice of our heavenly Father, but walk still 
after the stubbornness of our own hearts ! 

Secondly, the most comfortable and sweet promise, that 
the Lord our God did of his mere mercy and goodness join 
unto his commandment. For he doth not only say, Return 
unto me, Israel; but also. If thou wilt return, and put 
away all thme abominations out of my sight, thou shalt never 
be moved.^ These words also have we in the Prophet Eze- 
kiel ; At what time soever a sinner doth repent him of his sm 
from the bottom of his heart, I will put all his wickedness out 
of my remembrance, saith the Lord, so that thev shall no 
more be thought upon.^ Thus are we sufficiently instructed, 
that God will, a/:cording to his promise, freely pardon, for- 
give, and forget all our sins, so that we shall never be cast 
m the teeth with them, if, obeying his commandment, and 
allured by his sweet promises, we will unfeignedly reuirn 
unto him. 

Thirdly, the filthiness of sin ; which is such, that as long 
as we do abide in it, God cannot but detest and abhor us, 
neither can there be any hope that we shall enter into the 
heavenly Jerusalem, except we be first made clean and purged 
from it. But this will never be, unless, forsaking our former 
life, we do with our whole heart return unto the Lord our 
God, and, with a Ml purpose of amendment of life, flee unto 
his mercy, taking sure hold thereupon through faith in the 
blood of his Son Jesus Christ. If we should suspect any 
uncleanness to be in us, wherefore the earthly Prince should 
loathe and abhor the sight of us, what pains 'should we take 
to^ remove and put it away ! How much more ought we, 
with all diligence and speed that may be, to put away that 
unclean filthiness, that doth separate" and make a division 
betwixt us and our God, and that hideth his face from us, 
that he will not hear us V- And verily herein doth appear how 
filthy a thing sin is, sith that it can by no other means be 
washed away, but by the blood of the only-begotten Son of 



^ Jer. iv. 1. 2 Ezek. xviii. 21, 22. 3 ig^. li^. 



SERMON OF REPENTANCE. 



249 



God. And shall we not from the bottom of our hearts detest 
and abhor, and with all earnestness flee from it, sith that it 
did cost the dear heart-blood of the only -begotten Son of God, 
our Saviour and Redeemer, to purge us from it ? Plato doth 
in a certain place write, that, if virtue could be seen with 
bodily eyes, all men would wonderfully be inflamed and kin- 
dled with the love of it : even so, on the contrary, if we might 
with our bodily eyes behold the filthiness of sin, and the un- 
cleanness thereof, we could in no wise abide it, but, as most 
present and deadly poison, hate and eschew it. We have a 
common experience of the same in them, which when they 
have committed any heinous offence, or some filthy and 
abominable sin, if it once come to light, or if they chance to 
have a thorough feeling of it, they be so ashamed, their own 
conscience putting before their eyes the filthiness of their act, 
that they dare look no man in the face, much less that they 
should be able to stand in the sight of God. 

Fourthly, the uncertainty and brittleness of our own lives ; 
which is such, that we cannot assure ourselves that we shall 
live one hour, or one half quarter of it. Which by expe- 
rience we do find daily to be true, in them that being now 
merry and lusty, and sometimes feasting and banquetting 
with their friends, do fall suddenly dead in the streets, and 
other whfles under the board when they are yet at meat. 
These daily examples, as they are most terrible and dreadful, 
so ought they to move us to seek for to be at one with our 
heavenly Judge ; that we may with a good conscience ap- 
pear before him, whensoever it shall please him for to call 
us, whether it be suddenly or otherwise ; for we have no 
more charter of our life than they have. But as we are most 
certain that we shall die, so are we most uncertain when we 
shall die. For our life doth lie in the hand of God, who will 
take it away when it pleaseth him. And verily, when the 
highest sumner of all, which is Death, shall come, he will not 
be said nay ; but we must forthwith be packing, to be pre- 
sent before the judgment-seat of God, as he doth find us ; ac- 
cording as it is written. Whereas the tree falleth, whether it 
be tow^ard the south, or toward the north, there it shall lie.^ 
Whereunto agreeth the saying of the holy Martyr of God, 
St. Cyprian ; saying. As God doth find thee when he doth 
call, so doth he judge thee. 

Let us therefore follow the counsel of the Wise Man, where 



1 Eccles. xi. 3. 



250 



THE THIPwD PART OF THE 



he saith, :Make no tarrying to turn unto the Lord ; and put not 
off from day to day. For suddenly shall the wrath of the 
Lord break forth, and in thy security shalt thou be destroved, 
and shalt perish in the tune of vensreance/ Which words I 
desire vou to mark dilig-enrly: because thev do most lively 
put before our eyes the fondness of manv men, who, abusinV 
the long- suffeiing and goodness of God, do never think on 
repentance or amendment of hfe. Follow not, saith he, thme 
own mmd and thy strength, to walk in the wavs of thy heart; 
neither say thou, Who will bring me under for mv 'works? 
For God the revenger will revenge the wrong done by thee. 
And say not. I have sinned, and "what evil hath come unto 
me ? For the Almighn- is a patient rewarder ; but he will not 
leave thee unpunished. Because thy sms are foroiven thee, 
be not without fear to heap sin upoii sm. Sav not neither! 
The mercy of God is gi'eat. he will forgive mv manifold sins.' 
For mercy and wrath come from hhn, and* his indiomation 
Cometh upon unrepentant sinners.- As if ve should sav. Art 
thou strong and mighty ? Art thou lust^- and vouno- ? ' Ilast 
thou the wealth and riches of the world f Or, when diou hast 
smned. hast thou received no punishment for it ? Let none of 
these things make thee to be the slower to repent, and to remrn 
with_ speed unto the Lord : for in the dav of punishment and 
of his sudden vengeance, they shall notbe able to help thee. 
And specially when thou art either by the preacliuio- of God's 
word, or by some inward motion of his Holv Spirit, or else 
by some other means, called unto repentance,* ne^jlect not the 
good occasion that is mmistered unto thee; lestrwhen thou 
wouldst repent, thou hast not the grace for'to do it. For to 
repent is a good gift of God. which he will never grant unto 
them, who, hving in carnal security, do make a mock of his 
threateniugs. or seek to rule his Spirit as thev list, as thouo-h 
his working and gifts were tied unto tlieir will. ^ 

Fiftlilv, the avoiding of the plagues of God. and the utter 
destruction that by his righteous judgment doth hang over the 
heads of them all that ^vill m no wise remrn unto "the Lord. 
I will, saith the Lord, give them for a terrible plaone to all the 
kingdoms of the earth, and for a reproach, and for a proverb, 
and for a curse in all places where I shall cast them, and will 
send the sword, the famine, and the pestilence among them, 
till they be consumed out of the land.^ And wherefore is 
this ? Because they hardened their hearts, and would in no 



i Ecclus. v. 7. 2 Eeclus. v. 2-7. 3 jgj.. ^^^^ 9^ 



SERMON OF REPENTANCE. 



251 



wise return from their evil ways, nor yet forsake the wicked- 
ness that was in their own hands, that the fierceness of the 
Lord's fury might depart from them. But yet this is nothing 
in comparison of the intolerable and endless torments of hell- 
fire ; which they shall be fain to suffer, who after their hard- 
ness of heart, that cannot repent, do heap unto themselves 
wrath against the day of anger, and of the declaration of the 
just judgment of God.^ Whereas, if we will repent, and be 
earnestly sorry for our sins, and with a full purpose of amend- 
ment of life flee unto the mercy of our God, and, taking sure 
hold thereupon through faith in our Saviour Jesus Christ, do 
bring forth fruits worthy of repentance, he will not only pour 
his manifold blessings upon us here in this world, but also at 
the last, after the painful travails of this life, reward us with 
the inheritance of his children, which is the kingdom of hea- 
ven, purchased unto us with the death of his Son Jesus Christ 
our Lord. To whom, with the Father and the Holy Ghost, 
be all praise, glory, and honour, world without end. ^men. 



1 Rom. ii. 5. 



END OF THE SELECTION OF HOMILIES. 



I 



